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A HISTORY 



SABBATARIAN CHURCHES. 




GENERAL HISTORY 



THE SABBATARIAN CHURCHES: 

EMBRACING ACCOUNTS OF THE 

ARMENIAN, EAST INDIAN, AND ABYSSINIAN 
EPISCOPACIES 

IN ASIA AND AFRICA, 

THE WALDENSES, SEMI-JUDAISERS, AND SABBATARIAN 
ANABAPTISTS OF EUROPE; 



THE SEYENTH-DAY BAPTIST DENOMINATION 



IN THE UNITED STATES. 



BY 

MRS. TAMAR ^AVIS. 



" The dragon -was wroth with the woman, and went to make war with the 
remnant of her seed, which keep the commandments of God, and have the 
testimony of Jesus Christ." — Rev. xii. 17. 



PHILADELPHIA: 

LINDSAY AND BLAKISTON. 

1851. 



■7)3 



Entered, according to Act of Congress in the year 1861, 
BY LINDSAY AND BLAKISTOK, 

In the Clerk's Office of the District Court for th- Eastern Distrl 

Pennsylvania. 



C. SHERMAN, PRIXTKR. 






PREFACE. 



At the present time, when the Sabbath controversy is 
engaging so much of the public attention, and when Sab- 
bath Conventions and Sabbath Unions are being chronicled 
almost monthly, I consider it unnecessary to offer any 
apology for the introduction of the following work to the 
public notice. My reader need not fear a repetition or 
recapitulation of the arguments generally employed in 
favour of the sabbatical institution, as it refers either to 
the first or the last day of the week ; neither will his 
attention be wearied by prolix and verbose details. It 
has been my aim to collect, collate, and condense facts, as 
much as appeared consistent with perspicuity. I have not 
taken any new stand with regard to the Sabbath question. 
The Seventh-day Baptists have, from the first, contended 
that the Sabbath was changed, not by Christ or his Apos- 
tles, but by ecclesiastical synods and councils. This could 
only be proved convincingly by reference to the practice 
of those churches who were removed by distance or other- 
wise beyond the pale of such authority. That the Arme- 
nian, East Indian, and Abyssinian Episcopacies were so 
removed, and that they absolutely refused to succumb to 



PREFACE. 



the authority of the Latin or Greek prelates, sustaining 
in consequence the most cruel and desolating wars, is an 
undeniable historical fact ; no less so the truth that during 
all this time they have been living witnesses against Anti- 
Christ, as the observers of the ancient Sabbath, which 
practice they learned from the Apostles, or their imme- 
diate successors. 

With respect to the History of the Seventh-day Baptist 
denomination, I am not unaware of the imperfections that 
may be detected in it. But I must excuse my own defects 
by a just complaint of the blindness and insufficiency of 
my guides ; and may also observe that, with reference to 
nearly every portion of the work, I have been the pioneer 
in the field of research. 

The Author. 

April, 1861. 



TABLE OF CONTENTS. 



PAGE 

Preliminary Observations, . . . . .13 



CHAPTER I. 

SABBATARIAN CHURCHES IN ASIA AND AFRICA. 

The Armenian Church, . . . . . 18 

Sabbatarianism of this Church, . . . .30 

Ancient Christians of India, .... 33 

Their Sabbatarian Character, . . . . .39 

The Ethiopic Church, ..... 40 

Its Sabbatarian Character, . . . . .54 



CHAPTER II. 



SEVENTH-DAY BAPTISTS IN EUROPE. 



9 



Waldenses, Albigenses, etc., . . 

Their Doctrinal Sentiments, . . . • .69 

Testimonies to their Sabbatarian Character, . • 70 

Their Persecutions, ....•• 84 

Further Accounts of their Sabbatarianism, . . 88 



Xll CONTENTS. 

PAGE 

Semi-Judaisers — their Origin, . . . . .95 

Their Sabbatarianism, ..... 97 

Their Churches in Russia, Poland, .... 

Sabbatarians of Holland, ..... 10;; 

Sabbatarians of England, ..... 107 

The Natton Church, . . . . . 114 

The Cripplegate Church, . . . . .118 

The Mill-Yard Church, . . . . . 122 

C II A P T E R III. 

SEVENTH-DAY B A ('TIS T S 1 N T H I l' N I T K D ST A T I 

General History, ...... 180 

Churches in Rhode Island, . . . . .14") 

Churches in Connecticut, . . . . . 162 

Churches in New Jersey, . . . . .166 

Central Association, . . . . . 174 

Western Association, ...... 190 

Southwestern Association, . . . . . 198 

Northwestern Association, . . . . .202 

CHAPTER IV. 

Keithian Seventh-day Baptists, . . . . .211 

German Seventh-day Baptists, — General History, . . 21") 

" Particular History, . . 288 



SABBATARIAN HISTORY. 



PRELIMINARY OBSERVATIONS. 

The word Sabbatarian, whether bestowed by their ene- 
mies as a terra of opprobrium upon those who observed. the 
seventh day of the week as the Sabbath, or whether 
assumed by themselves, is, nevertheless, peculiarly appro- 
priate, and very distinguishing of this particular tenet in 
their system of religious faith. Neither do we hesitate to 
employ it in a very extensive sense, as comprehending all 
those religious communities, whatever may be their names, 
modes of worship, or forms of ecclesiastical discipline, who 
refrain from secular employments upon the last day of the 
week, and observe the same as holy time. There cannot, 
therefore, be any impropriety in considering the Abyssi- 
nian and Armenian Churches as Sabbatarian organiza- 
tions, although the former has become greatly corrupted 
in worship and doctrine, and exhibits few traces of the 
purity and simplicity of primitive Christianity. 

We claim for Sabbatarian institutions a very high anti- 
quity, and a multitude of the most illustrious exemplars ; 
from that grand sabbath proclaimed over the new-born 
world by the Eternal Father, and observed by angelic and 
seraphic intelligences, to its second ordainment amid the 
smoke and thunders of Sinai, and its subsequent obser- 



14 SABBATARIAN HISTORY. 

vance by kings, priests, sages, and witnesses for the truth 
through so many ages, to Him, the Great High Priest of 
the Covenant, who sanctified the law T and made it honour- 
able. It is incontestable that our adorable Lord and his 
Apostles observed the seventh day of the week, and it was 
not until a long time subsequent to the close of their 
earthly pilgrimages that the reverence due to this holy 
time was transferred, in any Christian community, to the 
Dominical day. 

The first Christian church established in the world was 
founded at Jerusalem under the immediate superintendence 
of the Apostles. This church, which was the model of all 
those that were founded in the first century, was undoubt- 
edly Sabbatarian. In the second and third centuries, ac- 
cording to the testimony of Mosheim, it was very generally 
observed. During the fourth and in the commencement 
of the fifth centuries, it was almost universally solemnized, 
if the veracity of Socrates, the ecclesiastical historian, may 
be depended upon. 

We have every reason to believe, however, that from 
the first, or, indeed, at a very early period, a superstitious 
veneration was paid in some places to the first day of the 
week. It is certain that, before the close of the first cen- 
tury, the original purity and simplicity of Christianity had 
become greatly defaced and deplorably corrupted by the 
introduction into its doctrines of the monstrous tenets of a 
preposterous philosophy, and into its ceremonies of a mul- 
titude of heathen rites. Identical with this was the ap- 
pointment of various festivals to be observed on particular 
days. These days were those on which the martyrs had 
laid down their lives for the truth, the day on which the 
Saviour had been crucified, and that also on which he rose 
from the dead. We have no reason to suppose that the 
observation of the first day dates back any earlier than 



PRELIMINARY OBSERVATIONS. 15 

that of Friday, or those anniversary festivals which were 
introduced to commemorate the descent of the Holy Ghost 
upon the Apostles, and the feast of Easter. All were the 
fruits of as dark, fabulous, and superstitious times, as have 
ever been since the resurrection of Christ. It seems to 
have been the policy of the rulers of the church at this 
period, to assimilate Christianity in its rites and festivals 
to the manners of Paganism, and in its doctrines to the 
tenets of a corrupt yet seducing philosophy. For such a 
course of conduct various reasons may be assigned. In 
the first place they were pleasing to the multitude, who 
were more delighted with the pageantry and circumstance 
of external ceremonies, and the frequency of holidays, 
than with the valuable attainments of rational and consis- 
tent piety, or with a sober and steady course of life. 

In the second place, we have reason to believe that the 
bishops augmented the number of the religious ceremonies 
and festivals in the Christian worship, by way of accom- 
modating it to the prejudices and infirmities of both Jews 
and heathens, in order to facilitate their conversion. These 
people were accustomed to a round of pompous and mag- 
nificent ceremonies in their religious service ; and, as they 
deemed these rites an essential part of religion, it was 
natural for them to regard with indifference, or even with 
contempt, any service whose forms were divested of all 
specious and captivating appearances. As their religion 
allowed to them a multitude of festivals, the bishops sup- 
posed, and not without reason, that they persisted in their 
idolatry on account of the ease, pleasure, and sensual 
gratifications thereby enjoyed, consequently the rulers of 
the church adopted certain external ceremonies, and ap- 
pointed festivities, in order to allure the senses of the vul- 
gar, and to make them more disposed to embrace Chris- 
tianity. The effect of this course of conduct was most 



16 SABBATARIAN HISTORY. 

pernicious. It effaced the beautiful simplicity of Chris- 
tianity, and corrupted its natural purity in order to extend 
its influence ; thus making it lose that practical excellence 
for which no popular esteem could ever afford compensa- 
tion. It may be allowable, it may even be commendable, 
to accommodate ecclesiastical as well as civil institutions, 
in certain cases, to the infirmities of mankind, and to 
make some concessions, some prudent instances of com- 
pliance to their invincible prejudices, but all these should 
be of such a nature as not to derogate from the majesty of 
the divine law, or to substitute for the ordinances of God 
the observances and institutions of fallible men. 

The multiplication of festivals and holidays would natu- 
rally bring the Sabbath into neglect, but what contributed 
more than anything else to destroy its influence over the 
minds of men, was the almost universal abhorrence in 
which the Jews were held. We are informed that multi- 
tudes of Christians, in the time of Adrian, abandoned all 
the rites and institutions of their religion that bore any 
resemblance to the Jewish ritual, for fear of being con- 
founded with that people, who had become obnoxious to 
the prince, and were suffering the extremity of his ven- 
geance. "Let us have nothing in common with that 
odious brood, the Jews," says Constantine, when issuing 
his edict for the observation of the Dominical day. Sub- 
sequently, the sabbath was condemned for the same rea- 
sons by synods and councils ; popes and kings rose up in 
judgment against it. Perhaps they feared also that its 
observation would remind the people of that sacred vo- 
lume, which the prelates chose, for their own convenience, 
to keep from the world, and in which their condemnation, 
as followers of the most detestable vices, would be so 
strongly marked. Moreover they were determined, in the 
plenitude of their arrogance, to give laws in both a tem- 
poral and spiritual sense ; to govern the consciences as 



PRELIMINARY OBSERVATIONS. 17 

they ruled the actions of mankind. Nor was this all, 
some of these prelates actually aspired to stand, at least 
in the eyes of the multitude, in the place of God, — to 
divert the adoration, which should be paid to him, to 
themselves, or to the relics they had blessed, and the 
saints they had canonized. Would not the observation of 
the sabbath have tended to recall the minds of men to the 
Maker of all things, as the only true and proper object for 
religious adoration ; to the fact that he alone was the 
moral governor of the universe ; his laws the standard of 
perfection ; himself of infallibility ? History presents 
numerous examples of kings and tyrants, who have as- 
sumed the attributes of Deity, and demanded the homage 
of mankind ; but, perhaps, a more impious imitation of his 
power, a more blasphemous assumption of his prerogatives, 
were never exhibited than in the conduct of these hierarchs. 
Did God appoint one mediator between himself and man, 
— behold the saints they canonized ; did he bestow the 
Scriptures as his revealed will upon the world, — behold the 
canons of the church in which their authority is super- 
seded ; and did he institute and command the observation 
of the seventh day as a day of rest, — they substitute an 
other in its place. The Sabbath is reprobated as a Jewish 
institution : it is a wonder that we hear nothing of a Jewish 
religion, as Christianity certainly originated with that 
people ; of a Jewish Saviour, since the Redeemer was of 
the offspring of David ; and of Jewish apostles, as not one 
of the twelve were of the Gentile race. We must go to 
the Jews for the Bible, in which is contained the know- 
ledge of God, and the hope of the world ; we must go to 
the Jews for examples of godliness in the long, dark ages 
before the Christian era ; why not go to them for a sab- 
bath likewise ? The spiritual pride that opposes such a 
measure will not stand in the great and burning day, 

2* 



CHAPTER I. 

SABBATARIAN CHURCHES IN ASIA AND AFRICA. 

SECTION I. 
HISTORY OF THE ARMENIAN OHTJBCH. 

The religious and political history of Armenia has, from 
the earliest ages, been pregnant with great events ; but, 
obedient to necessity, I condense within a few pages what 
might fill as many volumes, and content myself with giving 
an outline of the subject that some future historian may 
amplify and adorn. In countries where there exists a 
union between the church and the state, and the prelatic 
dignity is supported by royal authority, the revolutions of 
the former are intimately connected with the convulsions 
of the latter, — the temporal with the spiritual affairs. But 
the archiepiscopal see of Armenia appears to have pre- 
served its ancient form of discipline and doctrine in the 
most remarkable manner, notwithstanding the changes of 
the royal and ducal dynasties in the state, and its alternate 
subjection to Saracenic and Persian dominion. 

The propagation of the gospel throughout Armenia is 
ascribed by ancient historians to St. Bartholomew, who is 
said to be identical with Nathaniel, — that Israelite indeed. 
In Albanopolis, a city of this country, we are informed 
that the apostle suffered martyrdom ; but his blood only 
watered the seed of divine truth, and caused a more glorious 



HISTORY OF THE ARMENIAN CHURCH. 19 

harvest of proselytes from the Zendavesta to the gospel, — 
from the adoration of the host of heaven to the spiritual 
worship of their Maker, " the King immortal, eternal, and 
invisible." 

Notwithstanding the penal edicts of the sovereign, and 
the opposition of the Magian priesthood, Christianity 
flourished like a tree planted by the rivers of water, and 
the rising generations of Armenia reposed under its salu- 
tary shade. Few religious sects have been extirpated by 
persecution. Religion shines brightest in the night of 
adversity ; it is quenched and extinguished in the sunshine 
of courts. Zeal and intrepidity are always stimulated by 
the presence of an enemy. The Christians of Armenia 
received the crown of martyrdom, rejoicing that they were 
accounted worthy to suffer for their attachment to the 
cross. At last, however, the eloquence of a priest, named 
Gregory, succeeded in converting the monarch and his 
principal nobility, who received the rite of baptism, and 
entered into the communion of the church. In consequence 
of this, Leontius, bishop of Cappadocia, consecrated Gre- 
gory bishop of the Armenians, and their church became 
annexed to the episcopal jurisdiction of the Antiochan 
prelate. 

This circumstance, so fortunate in a temporal sense, 
proved highly destructive to its spiritual repose. No 
longer assaulted, it became the parent of schism ; and one 
Eustathius, an obscure priest, has given his name to his- 
tory, by the success that attended his efforts to create an 
excitement and faction in the church. The convention of 
a Council at Gangra might condemn and excommunicate, 
but could not suppress this faction, which poured forth 
legions of missionaries, and for a long time disturbed the 
repose of the Eastern prelates. The doctrines of Eustathius 
w r ere neither heretical, nor his conduct in introducing them 



20 SABBATARIAN CHURCHES. 

truly reprehensible, although from their nature highly 
offensive to the spiritual dignitaries, who, to judge from 
their habits of life, found more solace in wine and female 
intercourse than in religious exercises, and who were more 
solicitous to acquire wealth and preferments to enrich their 
physical heirs, than solicitous about the welfare of their 
spiritual progeny. Producing the example and judgment 
of Paul, Eustathius boldly condemned the marriages of the 
priests, under any circumstances, as productive of evil ; 
but denounced second and third marriages as abominable, 
and worthy of excommunication. The use of wine, — in 
short, all sensual delights, — lie prohibited, as equally 
reprehensible in those who were set as exemplars and 
rulers of the flock of Christ. Eustathius was succeeded by 
Erius, a priest, and semi-Arian, who not only protested 
against the multiplied marriages of the priests, but declared 
that the bishops were not distinguished from the presbyters 
by any divine right, and that, according to the Holy Scrip- 
tures, their authority and offices were identical. This 
tenet, of which the immediate consequences would have 
been to reduce within certain limits the power of the pre- 
lates, raised a storm of opposition from that quarter, 
although it was highly agreeable to many good Christians, 
to whom their tyranny and arrogance had become insup- 
portable. Erius also condemned fasts, stated feasts, 
prayers for the dead, and the celebration of Easter ; but 
he urged a purer morality and a stricter observance of the 
Sabbath. He had many followers, whose numbers were 
greatly augmented by one Paul of Samosota, from whom 
they were called Paulicians. Notwithstanding the oppo- 
sition of the prelates, who invoked the secular arm to pre- 
vent the defection of their spiritual subjects, the tenets of 
this sect struck deep root in Armenia and many of the 
eastern provinces, and finally the great body of Christians 



HISTORY OF THE ARMENIAN CHURCH. 21 

in the former country, withdrew from the Episcopal com- 
munion, and publicly espoused the sentiments of the Pauli- 
cians. These were accused of breaking loose from the 
brotherhood of the Christian world, and they were de- 
nounced by the bishops as the most odious of mankind. 
Whatever might have been the denunciations of their ad- 
versaries, posterity, after a candid examination of their 
tenets, must concede that they were principally distinguished 
for an adherence to the strict letter of the sacred text, and 
for the primitive simplicity of their forms of worship. 
Their ecclesiastical institutions exhibited the most liberal 
principle of reason. The austerity of the cloister was 
relaxed, and gradually forgotten. The standard of piety 
was changed from absurd penances to purity of life and 
morals. Houses of charity were endowed for the support 
and education of orphans and foundlings, and the religious 
teachers were obliged to depend for temporal support upon 
the voluntary subscriptions of their brethren and the labour 
of their own hands. To these churches, famous through- 
out the East no less for the purity of their worship than 
their exemption from ecclesiastical tyranny, myriads of 
fugitives resorted from all the provinces of the Eastern 
empire, and the narrow bigotry of the emperors was 
punished by the emigration of their most useful subjects, 
who transported into a foreign realm the arts of both peace 
and war. Among the mountains of Armenia, and beyond 
the precincts of the Roman power, they seemed to have 
found a new world, where they might breathe the air of 
religious freedom. The emperors, ignorant of the rights 
of conscience, and incapable of pity or esteem for the 
heretics who durst dispute the infallibility of holy councils, 
and refused to acquiesce in their imperial decisions, vainly 
sought, by various methods, to excite against them the 



^ 



22 SABBATARIAN CHURCHES. 

indignation of their sovereign and the vengeance of perse- 
cution. 

During this time the Paulicians had increased in a won- 
derful manner. The desire of gaining souls for God, and 
subjects for the church, has, in all ages, fired the zeal and 
animated the activity of the Christian priesthood. It must 
not be supposed that the Paulicians were less arduous in 
the prosecution of their spiritual enterprises. Assuming 
the character of travelling merchants, or in the habits of 
pilgrims, a character to this da}' sacred throughout the 
East, they joined the Indian caravans, or pursued without 
fear the footsteps of the roving Tartar. The hordes en- 
camped on the verdant banks of the Selinga, or in the 
valleys of the Imaus, heard, with feelings of mysterious 
reverence, the story of the incarnation; and illiterate 
shepherds and sanguinary warriors forsook their flocks 
and deserted their camps to listen to the simple eloquence 
of an Armenian pilgrim. Perhaps the exposition of a 
metaphysical creed was no more comprehensible to the one 
than were lessons of humanity and repose to the other ; 
but both were susceptible of the baser passions of hope and 
fear, and both could understand the effect that their re- 
jection or adoption of the gospel would exercise, according 
to the popular belief, upon their destiny in a future world. 
The mysterious rites of Christianity were administered to 
multitudes, among whom a great Khan and his warriors 
were said to be included.* In other regions the Paulicians 
were no less successful. Unwonted crowds resorted to the 
banks of Abana and Pharpar, whose limpid waters seemed 
particularly appropriate for the administration of the bap- 
tismal rite. The bishops of Syria, Pontus, and Cappa- 

* According to Assemanni, Christianity was once professed by the 
horde of Koraites ; and their chief, who received ordination, which 
probably gave rise to the legend of Presbyter, or Prester, John. 



HISTORY OF THE ARMENIAN CHURCH. 23 

docia, complained of the defection of their spiritual flocks. 
Their murmurs, a principle of policy, above all an impla- 
cable hatred against everything bearing the semblance of 
freedom, induced the Grecian emperors to commence, and 
continue for nearly two centuries, the most terrible perse- 
cutions against the Paulicians. During these frightful 
convulsions, Armenia was ravaged from border to border 
with fire and sword ; its monarchy — then held by a younger 
branch of the family of the Parthian kings — extinguished ; 
its cities demolished, and its inhabitants either massacred 
by the hands of their enemies, driven into exile, or sold 
into servitude. Great numbers fled for safety and protec- 
tion to the Saracens, by whom they were hospitably enter- 
tained, and who permitted them to build a city for their 
residence, which was called Tibrica. This afforded them 
an opportunity for returning, with interest, the miseries 
that they had suffered at the hands of the Greeks ; for, 
entering into a league with the Saracens, and choosing for 
their leader a chief named Carbeas, they prosecuted 
against the Greeks a war w T hich continued during the cen- 
tury, and in which the slaughter on both sides was pro- 
digious.* During these convulsions several companies of 
the Paulicians passed into Bulgaria, Thrace, and the neigh- 
bouring provinces, where their opinions became the source 
of new dissensions. After the Council of Basil had com- 
menced its deliberations, these sectaries removed into Italy, 
where they became amalgamated with the Albigenses and 
Waldenses. 

* Some modern theorists have severely reprehended the Paulicians, 
or Armenians, for the part they bore in these sanguinary scenes. But 
so long as the principle of patriotism is cherished ; so long as the names 
of home and country are accounted sacred ; and so long as the memories 
of Tell, and Wallace, and Washington, are held up to general emulation, 
the laity, at least, may be excused for recognising the legitimacy of 
self-defence. 



24 SABBATARIAN CHURCHES. 

Armenia, reduced from an independent kingdom to a 
ducal sovereignty, maintained a real independence, though 
in nominal servitude. The Roman emperors, in the decline 
of their greatness, were content with the name of homage 
and the shadow of allegiance. A robe of rare texture and 
curious workmanship, formed of the hair or wool by which 
the mother-of-pearl, a shell-fish of the Mediterranean, 
attaches itself to the rock, was their annual imperial gift 
that purchased the nominal fealty of the Armenian satraps. 
But the Church, notwithstanding this political vassalage, 
preserved its independence. The Armenian priests, in con- 
sequence of their ignorance of the Greek tongue, were 
unable to assist at the Council of Chalcedon, but the doc- 
trines of Eutyches, to which the} r still adhere, were pro- 
pagated among them, perhaps, with a slight modification, 
by Julian of Halicarnassus. From the earliest a<ros they 
have devoutly hated the error and idolatry of the Greeks. 
Like the primitive Christians, they have ever exhibited an 
unconquerable repugnance to the use or abuse of imag 
which, in the eighth and ninth centuries, spread like ;i 
leprosy through nearly all Christendom, and supplanted 
all traces of genuine piety in the visible church by the 
grossest superstition. They are decidedly adverse to the 
adoration of relics, the worship of the Virgin, or the ob- 
servation of the feasts and festivals of the Church. They 
regarded the Greeks as idolaters ; — the Greeks accused 
them of Judaism, heresy, and atheism, and to these accu- 
sations, with the feelings they engendered, may be ascribed 
the unrelenting animosity and persecution that they waged 
against each other, and which terminated only when the 
Grecian empire ceased to exist. 

Armenia has, in all ages, been the theatre of hostile 
operations. Times without number her cities have been 
plundered, her harvests consumed, and her flocks slaugh- 



HISTORY OF THE ARMENIAN CHURCH. 25 

tered, to gratify the cupidity or to satiate the hunger of 
armies, who, in the character of allies, were marching 
through her territories. The empire of the East has, in 
many instances, been contested upon her fields ; and, 
though generally in servitude, seldom has she been per- 
mitted to enjoy the tranquillity of that state. Yet sub- 
sequent to the firm establishment of the Saracen dominion 
in Asia, they enjoyed a long period of prosperity and 
repose. When the Saracenic empire became supplanted 
by that of the Tartars, the consequences to the Eastern 
Christians were most deplorable. 

These ruthless conquerors destroyed, wherever they went, 
the fair fruits that had arisen from the labours of the mis- 
isonaries, extirpated the religion of Jesus from several 
cities and provinces where it had flourished, and substituted 
the Mohammedan superstition in its place. The Armenian 
churches, in particular, experienced the most deplorable 
evils from the ruthless and vindictive spirit of Timur 
Bee, or Tamerlane, the Tartar chief. This implacable 
warrior, having overrun a great part of northern and 
western Asia, exerted all his influence and authority to 
compel the Christians to apostatize from their faith. To 
the stern dictates of unlimited power he united the com- 
pulsory violence of persecution, and treated the disciples 
of Christ with the most unrelenting severity; subjecting 
such as magnanimously adhered to their religion, to the 
most cruel forms of death, or to the horrors of unmitigated 
slavery. Under the successors of Timur they were sub- 
jected to many vicissitudes, being alternately protected 
and oppressed, according as the caprice of the reigning 
sovereign seemed to dictate. Nevertheless, under the rod 
of oppression their zeal was intrepid and fervent, nor 
could the sunshine of prosperity warm in their hearts an 
undue love of the world, and render them careless or 

3 



26 SABBATARIAN CHURCHES. 

indifferent to the interests of Christianity. In numberless 
instances they preferred the crown of martyrdom to the 
turban of Mohammed, and have sacrificed the dearest of 
temporal interests, — fame, wealth, and preferments, to a 
scrupulous adherence to the Christian profession, and a 
strict regard for its duties. Once only within the last 
thirteen centuries has Armenia aspired to the rank of an 
independent kingdom, and even then her Christian kings, 
who arose and fell, in the thirteenth century, on the con- 
fines of Cilicia, were the creatures and vassals of the 
Turkish sultans of Iconium. About the commencement of 
the seventeenth century their state experienced a conside- 
rable change in consequence of the incursions of Shah 
Abbas, the great king of Persia. 

This prince, justly apprehensive from the victorious 
approach of the Turks, ravaged that part of Armenia 
which lay contiguous to his dominions, and ordered the 
inhabitants to retire into Persia. It will be perceived that 
these devastations were not intended to evince hostility 
against the Armenians, but to retard and embarrass the 
advance of the Turks. Encouraged by the monarch, the 
most opulent of the Armenians removed to Ispahan, where 
the Emperor appropriated a beautiful suburb for their resi- 
dence, and permitted them to enjoy every civil and reli- 
gious privilege, under the jurisdiction of their own bishop 
or patriarch. During the administration of this magnani- 
mous prince these happy exiles partook the sweets of 
liberty and abundance, but his death was the signal for the 
triumph of their enemies. A storm of persecution suc- 
ceeded, in which the constancy of multitudes was shaken ; 
indeed, so general was the apostacy, that for a time it 
appeared probable that this branch of the Armenian Church 
would be lost. These apprehensions proved to be ground- 
less. To the abatement of the rage of their enemies sue- 



HISTORY OF THE ARMENIAN CHURCH. 27 

ceeded the restoration of their political rights. Their 
churches, in Ispahan and other Persian cities, that had 
been demolished, were rebuilt, and their schools, which 
had been shut, were re-opened. It is said that, at present, 
many of the most luxurious seats in Persia are occupied 
by opulent Armenians. In Bagdad and Damascus they 
vend the magnificent silks of Oriental manufacture, and 
preside over the creation of those exquisite fabrics that 
are the admiration of the world. In all these cities they 
have meeting-houses, with burial-grounds attached, in 
which flowers of rare beauty and exquisite odours are 
cultivated. In these burial-gardens, were it not for the 
presence of monumental marble, one would forget the con- 
tiguity of death and decay. The splendid palms, the 
glorious rose-trees, and the living song of birds, are any- 
thing but inspiring of melancholy thoughts. 

The Bible was translated at a very early period into the 
Armenian language, but, in 1690, the call for the Scrip- 
tures became so great that the manuscript copies were not 
sufficient to supply the demand. To remedy this evil, it 
was decided by a council of Armenian bishops, assembled 
in 1692, to perpetuate and multiply that Holy Book, by 
the art of printing, of which they had heard in Europe. 
They first applied to France, but the Catholic church ob- 
jected to printing and distributing the Bible. It was ac- 
complished, however, through the agency of some Arme- 
nian merchants, w T ho had settled, for purposes of commerce, 
at London, Venice, Amsterdam, and many other European 
cities. This Bible agrees in a wonderful manner with the 
English version of the Scriptures, to which it is not infe- 
rior in correctness of diction and beauty of typography. 
The religion of Armenia has derived few advantages from 
the power or learning of its votaries, but with the Bible in 
their native tongue, and being permitted to read and 



28 SABBATARIAN CHURCHES. 

exercise their private judgment in its interpretation, it is 
not so very surprising that their church has remained un- 
contaminated by Grecian, Roman, and Mohammedan cor- 
ruptions. It must not be supposed that the Roman pon- 
tiffs, ever zealous to enlarge the bounds of their jurisdic- 
tion, were mindless of engaging the Christians of the East 
to submit to their supremacy. On the contrary, this was 
for a considerable time the chief purpose that excited their 
ambitious views, and employed their labours and assidui- 
ties. But these attempts were unavailing, nor could any 
union between the churches ever be effected. 

The residence of the Armenian patriarch is at Ekmiasin, 
— three leagues from Erivan. Forty-seven archbishops, 
of whom each may claim the obedience of four or five 
suffragans, are consecrated by his hand. Many of tl; 
however, are only titular prelates, who dignify by their 
presence the simplicity of his court. Their performance 
of the liturgy is succeeded by their cultivation of the 
ground ; and, unlike the prelates of Europe, the austerity 
of their life and the plainness of their appearance incre;i 
in just proportion to the elevation of their rank. Through- 
out the fourscore thousand villages of his spiritual empire, 
the patriarch receives the tribute of a small but voluntary 
tax from each individual above the age of sixteen years. 
But this income is not expended on luxurious living, being 
employed to supply the incessant demands of charity and 
tribute. The Indian caravan, laden with its precious com- 
modities, usually halts in the vicinity of Erivan, which, 
through the influence of the wealth thus distributed, has 
become a splendid and beautiful city, adorned with foun- 
tains, groves, and splendid churches. 

Besides the churches in Armenia proper, there are con- 
gregations of the same faith and forms of worship in Bar- 
bary, Egypt, Poland, Greece, and Turkey. They have 



HISTORY OF THE ARMENIAN CHURCH. 29 

churches also in nearly all the Oriental cities, between 
which a continual intercourse and communication is carried 
on by the travelling merchants or pedlars of that sect, who 
are distributed all over the East. Decidedly intelligent, 
and frequently adepts in Oriental literature, they are always 
found at the courts of the Eastern princes, where they act 
in the capacity of interpreters. Armenian ladies are 
generally chosen to fill the station of favourite, or com- 
panion, to the Sultanas. 

The Armenian Christians are eminently qualified for the 
office of extending the knowledge of the gospel throughout 
the East ; and the time is not far distant when they will 
prove the most efficient body of missionaries in the world. 
Indeed, without the name, in a multitude of instances, 
they have assumed their character and acted their part. 
It is true that they are unacquainted with the European 
habit of supporting expensive missions in foreign countries, 
but like the Waldenses, they travel as venders of merchan- 
dise, and embrace all opportunities to impart instruction. 

They carried the knowledge of the gospel into China, 
when that country was inaccessible to Europeans ; and 
long before the English obtained a footing in India, they 
had erected churches in all the principal cities of that 
empire, in which the worship of God was maintained upon 
every ensuing Sabbath. They are familiar with the Orien- 
tal languages, and acquainted with the habits of the people, 
who consequently feel no dread of their foreign character, 
but regard them from the first as brothers and friends. 
The first version of the Scriptures into the Chinese lan- 
guage was made by an Armenian, named Joannes Lassar, 
whose knowledge of Oriental literature was really surprising, 
and who was no less eminent for genuine and enlightened 
piety. 

Their ecclesiastical establishment in Hindostan is very 

3* 



30 SABBATARIAN CHURCHES. 

respectable. The bishop visits Calcutta, but he is not 
resident there. They have churches in Calcutta, in Ma- 
dras, and in Bombay, which contain together about two 
thousand communicants. There are also churches in the 
interior. Of these they have one at Dacca, another at 
Syndbad, and a third at Chinsurah, that are large and 
flourishing. In these churches the greatest simplicity pre- 
vails, and everything accords with the apostolic cha- 
racter of the worshippers. No magnificent altar, blazing 
with gold and gems, no gorgeous candelabra, no exquisite 
creations of painting or statuary, no imposing ceremonies ; 
neither genuflexions nor lustrations ; neither instrumental 
harmonies, nor services performed with pompous parade 
and in an unknown tongue. The cross is the only orna- 
ment of their churches, accompanied with the Bible and 
the liturgy. 

From these prayers and texts are read by the officiating 
priest, succeeded by an appropriate discourse, and the 
whole closes with singing a psalm much in the style and 
manner of an anthem. 

Baptism, among the Armenians, is administered by 
immersion in rivers, or running streams, if such are con- 
venient ; when otherwise, in a room, called the baptistery, 
which is always contiguous to the church. They regard 
the sacrament as a memorial of the Saviour's passion, — 
nothing more, — and administer it in both kinds to the 
laity. They reject the observation of saints' days, or the 
festivals of Christ, but declare that God, in his word, 
ordained the seventh day as a day of rest, which they 
religiously observe. 

The Armenians are not ignorant of the nature of ex- 
perimental religion. Many individuals among them have 
exhibited examples of genuine and enlightened piety, and 
have expired in the triumphs of faith. Their moral cha- 



HISTORY OF THE ARMENIAN CHURCH. 31 

racter, as might be supposed, far exceeds that of any 
other Eastern people. The women are modest, dignified, 
and observant of their conjugal relations ; the men are in- 
telligent and affable. Their general character is that of a 
wealthy, industrious, and enterprising people. Their com- 
panionship is courted all over the East. 

They occupy posts of honour and profit, they monopo- 
lize commerce, and hold the highest rank as artisans and 
manufacturists. Is not the hand of God in this thing ? 
Are they not designed, at some future period, to work 
wonders in the moral renovation of mankind ? For that 
purpose, probably, the everlasting arm has been beneath 
and around them for so many ages, and they have been 
preserved frcm the arts and allurements of the tempter. 
For that purpose, probably, they have been led into the 
cities and palaces of the Eastern countries. 

Where are the seven churches of Asia, to whom was 
penned the mystic visions of the Apocalypse ? Where are 
the splendid cities in which they rose and flourished ? 
Gone, gone, with the glory of Babylon and the triumphs 
of Rome. Where is the church of Laodicea, in whose 
gorgeous cathedral the lordly prelates met to give laws to 
the Christian world and to anathematize Sabbath-keepers ? 
Echo might answer, " Where ?" since it is only remem- 
bered because consecrated by the historic muse. But the 
Sabbath they execrated still exists ; is still honoured and 
hallowed by large and flourishing churches, whose members 
are scattered over all parts of Asia. Churches, who have 
never bowed to Baal, who have remained uncorrupted by 
Rome, uncontaminated by Mohammedism ; who amidst 
the darkness of idolatry kept the lamp of Christianity 
replenished and burning ; and in whose moral firmament 
the rays of the Star of Bethlehem have never been ob- 
scured. That the members of these churches possess 



32 SABBATARIAN CHURCHES. 

natural facilities for the propagation of Christianity 
throughout the East, that a foreigner could scarcely ac- 
quire by long years spent in toil and study, must be evi- 
dent to every discerning mind. But they are ignorant of 
the art of printing ; and although three editions of their 
Bible have been issued at Amsterdam, and another at 
Venice, the supply has by no means equalled the demand 
among themselves for that holy book. What they require 
are facilities for printing. A mission, with printers and 
printing-presses, established in the heart of that country, 
would prove of incalculable advantage ; — not to teacli them 
Christianity: they arc acquainted with its doctrines al- 
ready ; — but to print their Bible, and other religious books, 
for distribution ; to enrich their travelling merchants, who 
are in continual motion from Canton to Constantinople, 
with the precious wares of truth and wisdom ; to inspire 
their zeal, awaken their energies, and secure their engage- 
ment in the glorious enterprise. Would it not be interest- 
ing to open a communication with these ancient churches, 
whose foundation on the Bock cannot be doubted, since 
they have withstood the wreck and ruin of eighteen centu- 
ries, neither extinguished by wars and desolations, nor 
contaminated by the false prophet or the beast ? Would 
it not be delightful to hold intercourse with that venerable 
patriarch, — the successor of a line of prelates extending 
back to the Apostle, that Israelite indeed, in whom was 
found no guile ? Surely that place is hallowed. Within 
sight of Ekmiasin is Mount Ararat, where the world's 
gray fathers came forth to witness the bow of the covenant, 
and whence the Sun of Bighteousness shall yet arise to 
the benighted nations with healing in his wings. 

The Armenians, though ignorant of the art of printing, 
have an abundant store of literature. In the monastery 
of Ekmiasin, and in some other places, the accumulated 



THE ANCIENT CHRISTIANS OF INDIA. 33 

lore of ages has been preserved in huge piles of manuscripts, 
that would abundantly reward the labours of the scholar 
and the antiquarian. They are not ignorant of the belles- 
lettres, and they have produced some pleasing poets and 
rhetoricians.* 

There are other ancient sects in the East who are repre- 
sented as being observant of the ancient Sabbath. Of 
these we might instance several branches of the Nestorian 
fraternities, the Hemerobaptists, or Christians of St. John, 
and the Jusidians. How far this may be the case, I have 
no data for determining. Some authors have also ascribed 
the observation of the Sabbath to the Greek Church ; but 
this, I believe, can only be understood in a partial and 
limited sense. Many have been guilty of the incongruity 
of including in the term " the Greek Church" all the 
Christians of the East. Strictly speaking, that term was, 
and is, only applicable to those countries in which the spi- 
ritual authority of the Constantinopolitan prelate predomi- 
nated. 



SECTION II. 

A SKETCH OF THE HISTORY OF THE ANCIENT CHRISTIANS 
OF INDIA. 

The introduction, rise, progress, declension, and extir- 
pation of Christianity in India, is, with some partial ex- 
ceptions, wrapped in profound obscurity, yet many histo- 
rians of abundant information and unimpeachable veracity 
are unanimous in supposing that India received the gospel 
probably before Great Britain. 

* Those who desire a more detailed account of the Armenians may 
consult La Croza, Galanus, Olearius, Chardin, Fabricius, in Lux Evan- 
gelii, and, above all, Tavernier. 



34 SABBATARIAN CHURCHES. 

Rev. C. Buchanan says, " There have lately been dis- 
covered Sanscrit writings containing testimony of Christ. 
They relate to a prince who reigned about the period of 
the Christian era, and whose history, though mixed with 
fable, contains particulars which correspond, in a sur- 
prising degree, with the advent, birth, miracles, death, 
and resurrection of our Saviour." The same testimony is 
given by Sir William Jones, whose acquaintance with Ori- 
ental literature has never been surpassed. Another learned 
historian declares, " That it may be proved by the Syriac 
records, that in the fourth century Christianity was flou- 
rishing in the provinces of Chorasin and Mavaralhara ; 
and from a variety of learned testimony, that the gospel 
was introduced by the Apostle Thomas himself into India 
and China, within thirty years subsequent to the ascension 
of our Saviour." La Croze in the clearest manner proves 
the antiquity of Christianity in those countries. In the 
epitome of the Syrian canons, St. Thomas is styled the 
Apostle of the Hindoos. He is uniformly styled, in the 
Syrian Chronicles, the first bishop of the East. Ebed Jesus 
says, " India and all the regions around received the 
priesthood from him." Amru, the Syriac historian, traces 
both Thomas and Bartholomew through Arabia and Persia 
into India and China. Many of the Syrian writers quoted 
by Asseman agree in stating that a few of the twelve, and 
many of the seventy disciples went far and wide preaching 
the gospel through Northern Asia. 

The Bishop of Calcutta, Dr. Wilson, says, " That the 
Christians of the Malabar Coast are the remnants of the 
ancient church of India, preserved in the midst of idolatry 
from the days of the Apostles." 

These Christian settlements are located on the Malabar 
coast, in the south of India, and contain a population of 
probably 200,000. They are agricultural in their mode 



THE ANCIENT CHRISTIANS OF INDIA. 35 

of life, and occupy a fertile and healthy territory. They 
are spread along the Cunara. In Mangalore, Onore, 
Barcelore, and Carwar, they have flourishing churches. 
A large settlement of these people were discovered by Dr. 
Buchanan in the interior of Travancore. Their intelli- 
gence, the virtuous liberty of the female sex, and the 
whole aspect of society, seemed to indicate a Protestant 
country. 

For the compilation of a history of this people we have 
scant materials. Unknown to the world they seem to have 
been most happily preserved from its troubles and dissen- 
sions. Their obscurity was the preservative of their peace 
and the badge of their purity. Yet we are informed by 
William of Malmsbury, that these Christians were visited, 
towards the conclusion of the ninth century, by ambassa- 
dors from Alfred of England, who paid their homage at 
the shrine of St. Thomas, in the vicinity of Madras, and 
whose return, loaded with a cargo of pearls and the richest 
gums and spices, amply rewarded the enterprising sove- 
reign, who entertained the noblest projects of discovery 
and commerce.* They asserted that the pepper coast of 
Malabar, and even the islands of Ceylon and Socotara, 
were peopled with Christians, who were in happy igno- 
rance of the quarrels of princes and ecclesiastics. And 
that the bishops who presided over this multitude of 
churches were unambitious of worldly honours, and re- 
ceived ordination from the patriarch of the East. This 
account, however, was received as an imposition upon the 
credulity of mankind, and was treated as such until the 

* I am aware that the truth of this statement has been questioned, 
but after all there is nothing so very improbable in it. Alfred was 
a prince of an enterprising disposition, and might have sent an em- 
bassy to India for several reasons, and their performance of the journey 
was no impossibility. 



36 SABBATARIAN CHURCHES. 

progress of modern discovery established the fact. The 
Portuguese, who circumnavigated Africa, and dared the 
dangers of unknown seas, in order to gather the Indian 
spoils of gold and gems, found, not indeed the boundless 
wealth they sought, but these companies of Christians 
who still preserved their faith in its pristine purity. Su- 
perior in arts, and arms, and virtues, to the idolaters of 
Hindostan, they appeared to the astonished adventurers 
like another race. They occupied extremely neat and 
convenient dwellings, shaded by the palm-tree, and conti- 
guous to fields of tropical productions. The husbandman 
lived in peace and plenty, the merchant grew rich by the 
pepper trade, the young -men were admitted to the >< tyhv 
and society of the nobility of Malabar; and their simple 
virtues demanded and insured the respect of the king of 
Cochin, and the Zamorin himself. They were in alle- 
giance to a Gentoo sovereign, but the real administration 
of their laws, even in temporal concerns, was lodged in 
the hands of the bishop of Angumala, who could trace an 
uninterrupted succession of prelates to the apostle himself. 
He still asserted his ancient dignity as metropolitan of 
India, and his jurisdiction extended over fourteen hundred 
churches, and embraced the spiritual care of 250,000 souls. 
He was assisted by a sufficient number of priests and spi- 
ritual teachers, who administered consolation to the dying, 
and reproof or correction to the living. Their meeting- 
houses were not different from ordinary dwellings. They 
had neither pictures nor images. The doctrine of purga- 
tory, the invocation of saints, the merit of relics, and the 
observation of the first day, was unknown among them. 
On the contrary, they rested and attended to divine wor- 
ship upon the seventh day of the week, administered bap- 
tism to adults, and by immersion, were not ignorant of the 
great doctrines of regeneration and justification, and pos- 



THE ANCIENT CHRISTIANS OF INDIA. 37 

sessecl authentic manuscript copies of the Holy Scriptures, 
which were publicly read in the churches every ensuing 
Sabbath. They were not degenerated into that softness, 
effeminacy, and licentiousness of manners, w T hich generally 
distinguish the natives of Southern India. They were 
chaste, and observant of their conjugal relations ; adultery 
was a crime unknown. Their priests were permitted to 
enter into wedlock once, with a pure virgin ; they were 
scandalized and disgraced by a second marriage, and a 
third could only be consummated at the expense of excom- 
munication. 

The Portuguese were no less surprised at their profes- 
sion than offended by their simplicity ; but, what appeared 
most unaccountable, they were unacquainted with the spi- 
ritual and temporal majesty of Rome, and were ignorant 
that, to St. Peter's successor, all the kings and prelates of 
the earth owed subjection and allegiance. They adhered, 
like their ancestors, to the communion of the Nestorian 
Patriarch ; their bishops had for ages been ordained by 
him at Mosul, and thence had traversed the dangers of 
sea and land to their dioceses on the coast of Malabar. 
Their liturgy and sacred books were in the Syriac idiom. 
They were acquainted with the names of Theodore and 
Nestorius, were strenuous advocates of the doctrine of the 
two persons of Christ, but they manifested a pious horror, 
when they heard the appellation " Mother of God" applied 
to the Virgin Mary. When her image was first presented 
to receive their adoration, they indignantly refused, ex- 
claiming, " We are Christians, not idolaters ; we worship 
God." It was the first care of the Romish emissaries to 
intercept all correspondence with the Nestorian Patriarch, 
to forbid their observance of the Sabbath, and to compel 
them to admit the baptism of infants. Their bishops and 
leaders were thrown into the dungeons of the Holy Office, 

4 



38 SABBATARIAN CHURCHES. 

which, under the auspices of Alexis de Menezes, had been 
established, and was in full operation. Their towns were 
filled with Portuguese soldiers, their churches with images, 
and their pulpits by shaven monks. All the mighty 
engines of ecclesiastical authority were brought to bear 
upon these defenceless people ; all the passions of the 
human heart were alternately assailed, in order to con- 
summate their conversion to the faith of Rome. Is it a 
wonder that the shepherdless flock succumbed, at least, 
for a time ? that where, for ages, the Sabbath had been 
observed, strange sounds of secular employment should be 
heard upon that holy day? and that the communion, 
hitherto regarded as a symbolic memorial of the Saviour's 
passion, was accepted as a vicarious sacrifice : " We con- 
fess our sins in prayer to God," they exclaimed, when 
commanded to appear, for auricular confession, before the 
priesthood. " Wc keep the Sabbath," they replied, when 
told to observe the Dominical day. Hut ecclesiastical 
tyranny prevailed. Menezes, archbishop of Groa, an- 
nounced to the synod of Diamper, over which lie presided, 
that a union between the heretics of St. Thomas and the 
Holy Church had been piously consummated, the memo- 
ries of Theodore and Nestorius anathematized, and the 
see of Angumala bestowed upon a Jesuit, his minion and 
the w T orthy associate of such a prelate. For sixty y< 
servitude and hypocrisy prevailed. For sixty years the 
mass was chanted on the Lord's day, and in an unknown 
tongue, in the chapels of Malabar. But the day for their 
liberation arrived. The Portuguese empire in the East 
was overthrown by the courage and constancy of the 
Dutch. Of the latter, the Nestorians proved the most 
valuable of allies; and no one acquainted with human 
nature can wonder that they were implacable enemies of 
the former, The Jesuits, though loth to resign it, were 



THE ANCIENT CHRISTIANS OF INDIA. 39 

incapable of defending the power they had abused. Forty 
thousand Christians in arms asserted, by the most power- 
ful arguments, their rights, and their attachment to the 
creed of their ancestors. The Jesuits, with their minions, 
fled. The Indian archdeacon was brought from a dungeon 
to the episcopal chair, which he filled until a new primate 
could be solicited and obtained from the Nestorian patri- 
arch of the East. 

The churches were immediately purged of images and 
relics. The observation of the first day was forbidden, 
and that of the Sabbath restored. And to crown the 
whole, a great procession was formed, in which multitudes 
bearing palm-branches, and with all the ensigns of victory 
and triumph, repaired to their chapels, singing the Trisa- 
gion,* where the service was performed in the ancient 
manner. 

Since the expulsion of the Jesuits the Nestorian creed 
has been fully professed on the coast of Malabar, and 
these ancient Christians have engaged the speculations of 
Europe and the civilized world. Dr. Buchanan represents 
their episcopal establishment to be equally respectable with 
that of the English in India, and says, moreover, that they 
maintain the solemn worship of God in all their churches 
upon the seventh day. 

Another eminent author says, that " their doctrines are 
those of the Bible, and that they have been sorely tried in 
times past for keeping the commandments of God."f 

* The Trisagion is the hymn supposed to be chanted by the Cheru- 
bim before the throne of glory, and commences with Holy, Holy, Holy, 
is the Lord God Almighty. 

f Authors are far from being unanimous in their accounts of this 
people and their origin. It has been maintained by not a few that 
they are of Syriac extraction, and that the St. Thomas, from whom 
their appellation is derived, was an Armenian merchant and missionary 
who nourished as their leader in the fifth century. Others, with equal 



40 SABBATARIAN CHURCHES. 

SECTION III. 
A SKETCH OF THE HISTORY OF THE ABYSSINIAN CHURCH. 

Abyssinia, or ancient Ethiopia, comprehends a vast 
region in the interior parts of Africa, whose inhabitants, 
previous to the acquaintance of their Queen with the Jewish 
king Solomon, were involved in a dark and gloomy super- 
stition, resembling in many respects the idolatrous worship 
of the Egyptians. The connexion and intimacy that sub- 
sequently existed between the Jewish and Ethiopian courts 
resulted in the conversion of this people to Judaism, in 
the profession of which they remained until the time of 
our Saviour. It is also evident that considerable inter- 
course was carried on between Axuma, the capital of 
Ethiopia, and the royal city of Judea, no less for commer- 
cial than religious purposes. It is highly probable that 
business connected with ecclesiastical affairs, or perhaps 
the desire of witnessing and participating in the solemni- 
ties of Pentecost, had induced a dignitary of the Ethiopian 

plausibility, contend that they originated from a colony of Abyssinians. 
Dr. Buchanan maintains an opinion different from either. He supposes 
them to be natives of India, whose ancestors were converted by St. 
Thomas, the Apostle. He says, that "we have as good reason for 
believing that St. Thomas died in India, as that St. Pater died at 
Rome." 

According to a tradition of the natives, the Apostle came first to 
Socotara, an island in the Arabian Sea, and thence departed to Cran- 
ganor, where he founded several churches. The next scene of his 
labours was Coromandare, and preaching in all the towns and villages 
he came to Melsapour, the chief city, where he converted the prince 
and a great part of the nobility to the Christian faith. This so enraged 
the Brahmins, that one of them secretly followed him into a solitary 
place, where he retired for prayer, and stabbed him in the back with 
a spear. 



HISTORY OF THE ABYSSINIAN CHURCH. 41 

court to visit Jerusalem, where, coming in contact with 
Philip, he was converted to Christianity, and baptized by 
that apostle. The subsequent fate of this distinguished 
personage, the impression produced upon the mind of his 
royal mistress and her court by his conversion, or whether 
the propagation of Christianity throughout the realm was 
effected by his instrumentality, are all mysteries over 
which time has drawn an impenetrable veil. 

Ecclesiastical historians are united in their testimony 
that, early in the fourth century, Christianity became the 
established religion of the empire. This happy result was 
brought about by a train of singular circumstances. It 
appears that Meropius, a merchant of Tyre, having under- 
taken a commercial voyage to India, was shipwrecked on 
the coast of Ethiopia, when he was barbarously murdered 
by the natives, and his two sons carried as slaves 
before the Emperor. The intelligence, gentleness, and 
peaceable demeanour of the two brothers, of whom the 
older was named Frumentius, gained them many friends, 
and they w^ere soon promoted to high offices at court. 
The brothers, being Christians, soon began to teach the 
natives, and the work of conversion went on rapidly. In 
a few years, so great was their success, that the gospel 
had been preached throughout the length and breadth of 
the land, and a thriving branch thereby united to the 
great Eastern church. Frumentius subsequently visited 
the Patriarch of Alexandria, who received him and the 
message he bore with the greatest joy, loaded him with 
honours, and consecrated him the first bishop of the Ethio- 
pians. The system of doctrine was the same as that 
received in the Alexandrian Church, of which Athanasius 
gives a very succinct account. This venerable prelate was 
a decided opposer of the Arian heresy, and he expresses 
their belief in the divinity of our Saviour ; " And we as- 

4* 



42 SABBATARIAN CHURCHES. 

semble on Saturday," he continues ; " not that we are 
infected with Judaism, but to worship Jesus, the Lord of 
the Sabbath." The friendly relation thus early begun 
between these churches, has continued to the present time 
through fifteen centuries ; and the office of Patriarch of 
the Ethiopic Church is still bestowed upon a Coptish 
priest, who receives his appointment and consecration from 
the Patriarch of Alexandria. 

The Abyssinian Church appears to have remained in a 
state of general peace and prosperity while Numidia, Car- 
thage, and other African provinces, were convulsed by the 
faction of the Donatists. Neither do they appear to have 
taken any part in the tumults and dissensions arising from 
the Arian and Sabellian controversies. On the contrary, 
they were counted by the most rigid as a church of ortho- 
dox Christians, until the commencement of the seventh 
century, when they embraced the Eutychian sentiments, 
in consequence, it is said, of the exhortations addressed 
to them by the doctors of that sect who resided in Egypt..* 
About the same time, the Saracens subduing Egypt and 
all the adjacent countries, Abyssinia became isolated from 
the rest of the world. During the many centuries that 
ensued, Christianity, though not without adulteration, 
was preserved in this ancient empire, and the solemn 
observance of the seventh day unchangeably continued. 
Toward the close of the fifteenth century, the Portuguese, 
through their brilliant career of maritime discovery, suc- 
ceeded in opening a communication into the country of 
the Abyssinians, who were found observing the rites and 
professing the doctrine of their ancient faith. Rome, in- 
flamed with a bigoted zeal to extend the sphere of her 

* According to another account, their conversion to this creed was 
effected by the missionaries of the Empress Theodora, which, however, 
has been disputed by Assemanus. 



HISTORY OF THE ABYSSINIAN CHURCH. 43 

spiritual triumphs, early took advantage of so favourable 
an opportunity to establish a mission in this remote quarter 
of the globe. Accordingly, John Bermudez, one of the 
most enterprising and crafty of the sons of Loyola, was 
despatched into Abyssinia, and in order to give his mission 
a certain appearance of dignity, he was consecrated patri- 
arch of that people by the Pope. According to his own 
accounts of the matter, he found them sunk in the most 
deplorable state of heresy and ignorance, observant of 
Judaical rites and ceremonies, and unacquainted with the 
ritual and worship of the true church. As Bermudez was 
accompanied by an embassage from the Portuguese court, 
who expressed the most solicitous regard for the Abyssi- 
nian monarch, that prince, hoping to derive some signal 
advantage from such powerful succours, that would enable 
him to terminate successfully a war in which he was at 
that time engaged with a neighbouring prince, received 
them most graciously, and everything seemed for a time 
to presage the most happy termination of the mission. 
But their sanguine expectations were doomed to disap- 
pointment, and though they were several times reinforced, 
and neither pains nor expense were spared in the prose- 
cution of their enterprise, it became ultimately apparent 
to all that the Abyssinians were not to be engaged to 
abandon their ancient faith, and the Jesuits becoming weary 
of such fruitless endeavours, relinquished the enterprise 
and returned to Europe. But the Pope, unwilling to re- 
nounce his pretensions in that quarter of the world, took 
occasion to renew the embassy about the commencement of 
^the seventeenth century. As before, the mission received 
at first the most auspicious encouragement from Susneius, 
or Segued, the reigning monarch. This prince, whose right 
to the throne was fiercely contested by some powerful 
adversaries, gladly embraced their overtures. Alphonsa 



44 SABBATARIAN CHURCHES. 

Mendez, through the exercise of that consummate cunning 
for which his order is proverbial, succeeded in securing to 
himself the appointment of prime minister of the realm, 
and of patriarch of the Abyssinians. The monarch, also, 
in an open and public manner, swore allegiance to the 
Pope, and issued a decree commanding all his subjects to 
embrace the Romish faith under penalty of confiscation, 
mutilation, and death. The execution of this barbarous 
decree was committed to Mendez, the new patriarch, who 
commenced his mission by the most inconsiderate acts of 
violence and oppression. Displaying in all his conduct 
the true spirit of the Spanish Inquisition, he employed all 
the arts of persuasion and reward on the one hand, and of 
terror and cruelty on the other, to compel the Abyssinians 
to abandon the tenets of their forefathers, and to adopt 
the doctrine and worship of Rome. In this fearful alter- 
native, multitudes of that people, with their priests and 
leaders, steadfastly adhered to the truth, with a firmness 
and magnanimity that would have done honour to the 
primitive ages, and resolutely met death in its most fright- 
ful forms. Popular insurrections succeeded, and force was 
called in to produce submission. Multitudes were slaugh- 
tered, and many driven into exile. At last, however, the 
inhuman work of persecution disgusted the emperor ; and 
after a great victory over twenty thousand of his pea- 
santry, in which eight thousand were slain, he relinquished 
the bloody task, and by a proclamation, distinguished for 
its frankness and simplicity, restored religious freedom to 
Abyssinia. 

The result is gratifying as a triumph of religious liberty, 
and as a check to the extension of Roman despotism and 
superstition. To attempt any details of the miseries and 
sufferings which the Abyssinians had endured during this 
persecution, would require volumes ; for beside the horrors of 



HISTORY OF THE ABYSSINIAN CHURCH. 45 

the Inquisition and the evils of civil war, the worst passions 
and vices of mankind, as an unavoidable consequence, were 
released from all restraint. Intrepid avarice took occasion 
to extort and pillage from its miserable victims ; revenge 
wreaked the hoarded hatred of years upon its unsuspecting 
objects ; and the assassin and the ravisher proceeded, 
without fear of punishment, to the consummation of their 
crimes. 

Mendez had, likewise, ordered those to be re-baptized, 
who, in compliance with the will of the emperor, embraced 
the religion of Rome, as if they had formerly been the 
votaries of Paganism, and their worship a system of idola- 
try. They were also compelled to renounce the observance 
of the seventh day. This the Abyssinian clergy regarded 
as a most shocking insult to the religious discipline of 
their forefathers, and quite as provoking as the violence 
and barbarity exercised upon those who refused to submit 
to the Romish yoke. Besides his arbitrary and despotic 
proceedings in the church, Mendez excited tumults and 
dissensions in the state, and with an unparalleled spirit of 
aggression and arrogance, encroached upon the prerogatives 
of the crown, and even attempted to give law to the em- 
peror himself. Many circumstances, indeed, concur to 
favour the opinion that he entertained the design of sub- 
verting the liberties of the empire, and rendering it an 
appendage of the Portuguese crown. At any rate, the 
kingdom became torn to pieces by intestine commotions 
and conspiracies, and though obliged to carry on his ma- 
chinations in secret, he filled the court with cabals which 
lasted until the death of the reigning monarch, in 1632. 
Basilides, the son and successor of the former, deemed it 
expedient to free the country from such troublesome guests, 
and accordingly, in 1684, he banished Mendez, with all 
the Europeans belonging to his train, from the Abyssinian 



46 SABBATARIAN CHURCHES. 

territories, commanded all his subjects to return to the 
religion of their ancestors, and forbid the worship of 
images, or the observance of the first day. He likewise 
requested the Patriarch of Alexandria to send them a new 
abuna, with which request that dignitary complied.* 

The condition of the Abyssinian church at this time 
was most deplorable. The reign of the Jesuits, though 
short, had been attended with blighting and fatal conse- 
quences. It had been their aim to overthrow in the minds 
of the people all respect for the moral law and the revealed 
word of God, and to establish in its place a preposterous 
veneration for the authority of the fathers, and the canons 
of the church. Nor was this all; superstition had immea- 
surably increased, and its accompaniments, vice and igno- 
rance, everywhere prevailed. 

But from this period the very name of Rome, its wor- 
ship, or its pontiffs, were objects of the highest aversion to 
the Abyssinians ; and even the frontiers of the kingdom 
were guarded with the strictest vigilance and the cl<> 
attention, lest any Jesuit or Romish emissary might b 
into their territory in disguise, and excite new commotions 
in the kingdom. In vain the pontiffs made many attempts 
to recover what they had lost through the insolence and 
misconduct of the Jesuits. For this purpose two Capuchin 
monks were despatched into Abyssinia ; but these unfor- 
tunate wretches only succeeded in penetrating a short dis- 
tance into the interior, when they were discovered and 
immediately put to death. The pontiffs, however, were 
not discouraged, though they employed more clandestine 
methods of reviving the missions, and even solicited in 
their behalf the intercession and influence of Louis XIV. 
of France. The Jesuits were eager to obtain this employ- 
ment, and, accordingly, Poncet, a French apothecary, was 
* Gibbon says that " two abunas had been slain in battle.'' 



HISTORY OF THE ABYSSINIAN CHURCH. 47 

despatched from Cairo by the consul Maillet, in company 
with Brevedent, a respectable member of the former fra- 
ternity. Brevedent died in Abyssinia, and, soon after, 
Poncet obtained an introduction to the king, who expressed 
his dislike of the Catholic religion, and his determination 
not to permit his people to embrace it. M. Du Roule was 
afterwards deputed to the same court, but he had advanced 
no further than Sennaar, when he was cruelly murdered 
by the natives, at the instigation, as was supposed, of the 
Franciscans, who w T ere disgusted at seeing the mission in 
the hands of the Jesuits. In 1709, the throne w r as usurped 
by Ousts, who appears to have been well affected to the 
Romish system, and who secretly communed with its emis- 
saries, although he made no attempt to influence the con- 
sciences of his subjects. His successor, David, ordered 
three of these strangers to be apprehended, who, being 
condemned as heretics and schismatics in a council of the 
clergy, w T ere stoned to death. Since that period, Pope 
Benedict XIV. made a new attempt to effect a reconcilia- 
tion with the Abyssinian church, but his efforts proved 
abortive ; and, so far as I am aware, neither the pontiffs 
nor their votaries have been able to calm the resentment 
of that exasperated people, or to subdue their enmity 
against the doctrine and w r orship cf Rome. 

In 1634, the Lutherans made several attempts to esta- 
blish missions in Abyssinia, in order, as they aaid, to bring 
that benighted people to the knowledge of a purer religion, 
and a more rational system of worship, although it might 
appear questionable to some which church of the two most 
required a reformation in its rites and doctrines. In 
accordance with this design, the learned Heyling of Lubec 
made a voyage into Abyssinia, where he resided many 
years, and acquired such a distinguished place in the con- 
fidence and esteem of the sovereign, that he was honoured 



48 SABBATARIAN CHURCHES. 

with many important offices, and finally became prime 
minister of the realm. In this eminent station he acquitted 
himself in the most creditable manner, and gave many 
proofs of his zeal both for the interests of religion and the 
public good. He finally set out for Europe on business of 
importance, but never arrived there ; and. as the journey 
was being performed by land, it is supposed that he 
perished in the deserts of Nubia. Subsequently, howevei', 
a communication was kept up between the two countries, 
and Ernest, duke of Saxe-Gotha, surnamed the Pious, on 
account of his sanctity and virtue, made new attempts t<> 
diffuse a knowledge of the gospel, as taught in his church, 
among the Abyssinians. This design was formed through 
the counsels of the famous Ludolph, and was to have been 
executed by the ministry of Gregory, an Abyssinian abbot 
who had resided some time in Europe. This missionary 
sailed from Antwerp, in the ship Katerina, in 1657) but, in 
passing Cape Horn, she was unfortunately wrecked, and 
all on board perished. The mission, thus frustrated, waa 
not designed to be abandoned; for the prince, in 1663, 
entrusted the same important commission to John Michael 
Wansleb, a native of Erfurt, to whom he gave the wi- 
instructions, and whom he charged particularly to employ 
all rational and consistent means to excite in the Abys- 
sinian nation a favourable opinion of the Germans, as 
this, more than anything else, would contribute to the 
success of the enterprise. But this wise and laudable 
undertaking failed through the inconstancy of the worth- 
less man to whom it was confided, and whose virtue w T as by 
no means equal to his ability. Instead of continuing his 
journey into Abyssinia, he remained for some time in 
Egypt, and finally returned to Europe without ever seeing 
the country he was intended to visit. But he entertained 
many uneasy apprehensions of the account that would 



HISTORY OF THE ABYSSINIAN CHURCH. 49 

naturally be demanded of his conduct, and of the manner 
in which he had expended the large sums of money de- 
signed for the Abyssinian expedition. These apprehen- 
sions, together with the consciousness of guilt, made him 
desperate. Hence, instead of returning to Germany, he 
went to Rome, and, in 1667, embraced the doctrine of 
that church, at least in open profession, and entered into 
the Dominican order. 

Other missions have been established, or rather attempt- 
ed, in this country. In 1829, Messrs. Gobat and Kinglar 
were sent by the Church Missionary Society, as mission- 
aries to Abyssinia. After many trials, they succeeded in 
reaching the place of their destination, by way of Mas- 
sowa. The ruler of Tigre, who is greatly beloved by his 
subjects, received them in a friendly manner, and they 
were much encouraged by his assurances of safety and 
protection. Mr. Hinglar died when he had just conquered 
most of the difficulties of the language, but Mr. Gobat 
employed his time in conversational preaching and distri- 
buting Bibles, until, in consequence of the unsettled state 
of the country, he was induced to leave for a short time. 
It is a fact, however, that previous to this the Scriptures 
had been translated by the Abyssinians themselves from 
the Arabic and Ethiopic into the Amharic language, which 
is the dialect generally spoken throughout the Abyssinian 
empire. In 1833, Mr. Gobat, accompanied by Mr. Isen- 
berg, returned to his field of labour. They took up their 
residence at Adowa, the capital of Tigre, six or eight days' 
journey from Massowa. During Mr. Gobat's absence, the 
former monarch, Sabagadis, had been dethroned, and 
Oobie, an avaricious and cruel despot, reigned in his stead. 
It was soon perceived that he regarded the missionaries 
with a jealous eye, and his suspicions were increased by 
the appearance in the country soon after of many foreigners. 



50 SABBATARIAN CHURCHES. 

Mr. Isenberg was openly accused of bringing them into 
the country for treasonable purposes. These accusations, 
and others of a similar character, were circulated by the 
priests, who complained that through the influence of the 
missionaries the Ethiopic church was threatened with 
extinction. They also charged the missionaries with in- 
trigue to overthrow the government of the country, and to 
introduce English troops. Oobie was no less suspicious of 
the political designs of the foreigners, and it was not long 
before an edict came to Mr. Isenberg, from the king, in 
which all foreigners were commanded to embrace the Abys- 
sinian creed or to leave the country. Preferrinir the latter 
alternative, Mr. Isenberg and his associate, Mr. Blum- 
hardt, retired into Egypt. Mr. Krapf, a former compa- 
nion of Blumhardt, removed to Shoa, where he was favour- 
ably received and hospitably entertained for a time. Ulti- 
mately, however, it appeared thai the king wished to be 
benefited by the superior knowledge <>f the missionaries in 
everything but what pertained to the duties of religion. 
He said that he wanted workmen, not priests. After Mr. 
Krapf had acquired the language, lie established schools, 
which succeeded well for a time, or until the pupils, from 
their superior knowledge of the Holy Scriptures, began to 
question the traditions in which they had been brought up. 
Here the priesthood interfered, and through their machi- 
nations the monarch was induced to express his decided 
disapprobation of the proceedings, and the schools were, 
at his command, suppressed. Under these discourage- 
ments, the missionaries, after distributing ten thousand 
copies of the Bible, returned to Europe. 

The empire of Abyssinia has been frequently disturbed 
by civil wars ; and the appointment of a new abuna, or 
metropolitan, is often attended by intestine commotions. 
This was the case in 1715, when that dignitary, in a con- 



HISTORY OF THE ABYSSINIAN CHURCH. 51 

vocation of the clergy, declared his opinion of the consub- 
stantiality of Christ, which was different from that which 
had been proclaimed at the gate of the palace. The abuna 
represented Christ as being " one God, of the Father alone, 
with a body consubstantial with ours, and by that union 
becoming the Messiah." The emperor maintained, on the 
contrary, that the Redeemer was perfect man and perfect 
God by the union ; one Christ, whose body was composed 
of a precious substance, called battery r , not derived from 
his mother, or consubstantial with ottrs. Many of the 
ecclesiastics favoured the opinion of the abuna ; and, elate 
with their supposed triumph, they gathered the populace, 
surrounded the palace, and insulted the emperor with shouts 
and songs. The enraged potentate gave immediate orders 
for their dispersion and punishment. The mandate was 
executed by a company of pagan soldiers, who slew about 
one hundred of the delinquents, and filled the streets of 
the capital with slaughter. The Christian population of 
Shoa and Efat is estimated at 1,000,000 souls, and that 
of the Pagan and Mohammedan population of the numer- 
ous dependencies at an equal number. But this people is 
chiefly interesting to us from the fact that here, for so 
many ages, a national religious establishment has existed, 
which never succumbed to the authority of Rome, and, 
consequently, which has ever been in the observation of 
the holy Sabbath day. 

The Ethiopic church maintains the Eutychian doctrine 
respecting the nature of Christ ; and it agrees with the 
other Eastern churches in holding the procession of the 
Holy Ghost from the Father only. In these respects it 
differs from the Western churches. From the Romish 
church it is distinguished by its doctrine regarding the 
supremacy of the Pope, in which it agrees with Protestants ; 
to the rule of faith, which it limits to the Scriptures, includ- 



52 SABBATARIAN CHI RcffES. 

ing the Apocrypha; to the eucharist, which it administers in 
both kinds to the laity, and regards neither as a transub- 
stantiation nor as a sacrifice ; to the celibacy of the clergy, 
who may be married ; to the adoration of images, which 
it regards as unlawful ; to the state of the soul after death, 
rejecting purgatory ; and as regards several other less 
important and minor points. But, like Rome, it invokes 
saints and angels as intercessors with God, paying great 
honours to the Virgin and St. Michael, and having a 
copious calendar of saints, with a corresponding number 
of fasts and festivals.* 

Their most extraordinary peculiarities are certain forma 
and ceremonies retained from their ancient Jewish worship. 
Their churches, which arc generally small and mean, re- 
semble precisely the Jewish temple. Like it, they are 
divided into three parts ; the innermost being the holy of 
holies, and inaccessible to the laity, who, except on cer- 
tain occasions, are forbidden to pass the outer porch. Un- 
believers, and all subject to Levitical uncleanness, are 
carefully excluded. All who enter must be barefoot, and 
the doorposts and threshold must be kissed in passing. 
The service is performed in the ancient Ethiopic, or Geez, 
now a dead language. It commences with the Jewish Tri- 
sagion, and as David danced before the ark, so their priests 
caper and beat the ground with their feet, and, with other 
similar antics and performances, complete a remarkable 
form of devotion. They observe the Levitical prohibitions 
of unclean animals, and the Pharisaical ceremonies of ge- 
nuflexions and ablutions. Like the Jews, they practise 
concubinage. Fasts of unexampled strictness and extra- 

: 

* It has been supposed, and with reason, that many of these customs 
were introduced by the Jesuits, and that previous to the partial sub- 
jection of this church. to the Romish authority, it was much more pure 
than it has since been. 



HISTORY OF THE ABYSSINIAN CHURCH. 53 

ordinary frequency are constantly observed. With scrip- 
tural examples before them, and unenlightened by science 
and philosophy, it is perhaps not surprising that they 
should believe in witchcraft, magic, and sorcery. 

The whole country is overspread to excess with churches, 
and the number of the professedly religious in Shoa amounts 
to one-fourth of the population. The aboon, or abuna, is 
the ecclesiastical head, and the church confines to his hands 
alone the grace or virtue that makes a clergyman, differing 
in this from other churches called apostolic, which allow 
it to all bishops. 

The Grand Prior of the monks of Debra Libanos is 
second in dignity ; then the bishops ; next the priests and 
deacons. Monasteries abound, and they are generally 
placed on eminences near running water, and amid scenes 
of beauty and sublimity. An easy ceremony admits to 
the monkish order, and the life of the professed is one of 
ease and indulgence, consequently the land swarms with 
monks, who are in reality the greatest of pests and plagues. 
Every church establishment is supported by certain lands 
and villages particularly set apart for that purpose, and to 
these are added various fees for baptismal, funeral, and 
other clerical services, besides the voluntary contributions 
of the superstitious people. These ecclesiastics, taken as 
a body, are ignorant, superstitious, and immoral, fearful of 
innovation, hating heretics, and observant of religious 
forms, some with the sincerity of devotees, and others as 
the business-like followers of a gainful profession. Of the 
doctrines of justification by faith or regeneration by the 
Holy Spirit, the Abyssinians are said to be entirely igno- 
rant ; but it is possible, it is even probable, that there has 
been some misapprehension upon that point. It is very 
easy for foreigners, in a state of society so new and strange, 
to misapprehend the purport of what they behold, or to 

5* 



54 SABBATARIAN CHURCHES. 

arrive at wrong conclusions, from given premises, in conse- 
quence of prejudice and partiality. We trust that the Divine 
Inhabitant has not entirely forsaken this polluted temple, 
and that the sacred fire is not utterly extinguished, although 
the surrounding atmosphere may be impure. At any rate, 
there is hope, since the Scriptures are the foundation of 
the faith of the Abyssinian Church, and there is no infal- 
lible pontiff, consecrating with his authority the manifold 
corruptions from which that authority sprung, and by 
which it is perpetuated. 

It is scarcely necessary to repeat what all authors ac- 
quainted with the subject have been unanimous in affirm- 
ing, namely, that the Abyssinian Church observe*! the 
seventh-day Sabbath. Sandius says, " There is a Christian 
empire of the Abyssinians, who adhere to Peter and Paul, 
and observe the seventh day." The Jesuits affirmed "that 
they kept as sacred the Jewish Sabbath." Mr. Brerewood, 
who wrote in 1614, declares that the midland Ethiopians, 
the modern Abyssinians, reverenced the Sabbath, keeping 
it solemn equal with the Lord's day.* James Bruce, a 
Scotsman, who visited Abyssinia in 1768, testifies to their 
observance of the seventh day ; and these accounts have 
been substantiated by the witness of modern travellers. 
The numerous dependencies of the Abyssinian empire, as 
well as some of the neighbouring independent kingdoms, 
contain Christian communities, of which some much nearer 
than others approximate in their rites and ceremonies to 
the simplicity of the apostolic age. Many of these have 
for a long period of years, successfully held their position 
among mountain fastnesses in the very midst of a Pagan 
and Mohammedan population. One of the most remarka- 

* The observation of Sunday was brought in by the Jesuits, who 
found it easier to induce them to observe both days than to consent to 
a substitution of the first for the seventh day. 



HISTORY OF THE ABYSSINIAN CHURCH. 55 

ble of these seats is upon an island of the Lake Zovai, 
where, in the Church of Emanuel, are deposited the silver 
dishes and other sacred utensils, with numerous manu- 
scripts, which Nebla Dengel wished particularly to pre- 
serve from the grasp of an invading army. The islands 
of this lake contain upwards of three thousand Christian 
houses formed of lime and stone. They are shaded by 
lofty trees, and the whole has a luxuriant and beautiful 
appearance. In Guragee, a dependency of Abyssinia, the 
population are exclusively Christian. Twelve isolated 
churches previously unheard of were discovered a few 
years since in a province called Yoya. Between Garro 
and Metcha there is a small tract peopled by Christians, 
who reside entirely in mountain caves, as a measure of 
security against the heathens by whom they are surrounded. 
Eight days' journey hence is Cambat, an independent Chris- 
tian state, completely studded with churches and monaste- 
ries. AVollamo, another Christian province under an inde- 
pendent sovereign, lies below Cambat, and also contains 
many religious houses. Skorchassie, another neighbouring 
state, is peopled by Christians, and so is Sidama, and both 
are entirely surrounded by Pagans. Susa is another im- 
portant Christian country, whose king, in 1842, w r as said to 
be a very wise and just ruler. The government is liberal, 
and the people are, comparatively with the other African 
nations, in a high state of civilization. The priests are 
distinguished by antique robes and silver mitres, and the 
churches and religious observances resemble those of Shoa, 
except as regards the saints' days, most of which are un- 
known in Susa. In this country all labour is interdicted 
upon the Sabbath, but the observation of any Lord's day 
is unknown. 

That the religion of Ethiopia should have become cor- 
rupt is not in the least surprising, although we can only 
refer it to the superintending providence of God that, amid 



56 SABBATARIAN CHURCHES. 

the wreck of ages and the changes and revolutions of time, 
it has survived at all. The wonder is, that, surrounded as 
they are by Pagan and Moslem, together with the corrupt 
propensities of the human heart, the very name and pro- 
fession of Christianity has not been long since obliterated 
from their minds, the Sabbath forgotten, and the name of 
the Great Mediator supplanted by that of the false pro- 
phet. 

Abyssinia, notwithstanding her corruptions, is immeasu- 
rably above all other African nations in the scale of civili- 
zation. This is plainly enough proved by the following 
extract from the Narrative of the Travels of Charles John- 
ston, through the country of Adel to the kingdom of Shoa, 
in 1842-43: 

" Arrived upon the summit, the stranger finds an exten- 
sive table-land spread out before him, and he cannot divest 
himself of the idea that he has readied some new conti- 
nent. A Scotch climate and Scotch vegetation, wheat, 
barley, linseed, — and yet in intertropical Africa. The 
country seems highly cultivated, wheat and barley on all 
sides growing close to our path, while near the farm- 
houses were stacks of grain, which gave the whole country 
an English appearance. 

" Amidst the luxuries and conveniences so abundantly 
supplied to the embassy by the indulgent care of a liberal 
government, I almost fancied that I had returned to the 
comforts of European life." 

Mr. Johnston says that he was furnished with excellent 
wheaten bread, and butter quite as good as any he had 
ever eaten, with fish, flesh, fowl, wine, honey, and a kind 
of native beer, resembling English ale. He speaks of the 
king as being beloved by his people, remarkably just in 
all his transactions, moderate in his anger, and benevolent 
to his visiters. He himself declared that he had " the fear 
of God before his eyes." 



HISTORY OF THE ABYSSINIAN CHURCH. 57 

The Holy Scriptures have been preserved in Abyssinia, 
on parchment manuscript, and in the Geez language ; but, 
in 1826, they were translated by the Ethiopians themselves 
into Amharic, the spoken dialect of the country. These 
books, our traveller declares, agree perfectly with the Vul- 
gate, except the book of the Maccabees, in which he dis- 
covered some discrepancies. They also possess a commen- 
tary on each of the sacred books, and, besides the five books 
of Moses, possess a sixth, which they equally revere. The 
names of the books agree with ours, and appear to be 
Ethiopic translations of Genesis, Exodus, &c. They also 
possess the book of Enoch, which, however, according to 
Mr. Bruce, is the production of a Gnostic philosopher. 
They have a liturgy in Ethiopic. It is said that all the 
literature of the country is embraced in 120 volumes. 

But we trust that great and good things are in store for 
this ancient people, who, though severely tried and tempt- 
ed, have persisted in keeping the commandments of God 
and the faith of Jesus ; who, though stumbling, have not 
wandered altogether out of the way ; and who have within 
themselves all the elements for moral renovation, — the 
Holy Scriptures, the Sabbath, and the knowledge of the 
Redeemer of mankind.* 

* The Abyssinians still retain the physiognomy and olive complexion 
of the Arabs, and afford an incontestable evidence that three thousand 
years can neither change the colour nor the intellectual capabilities of 
the human species. Under the burning sun of Africa, the Abyssinian, 
a branch of the great Caucasian family, has preserved the name and 
semblance of Christianity and civilization through the wreck and revo- 
lutions of ages, and amid the tempests of foreign and domestic domina- 
tions. Conscious of his ignorance, he once sought the fraternity of 
Europe for the sake of her letters and her arts. But how is it with 
the Nubian, whose unequivocal African descent is betrayed by his 
stupid features, black colour, and woolly hair, yet who enjoyed equal 
or superior advantages in ancient times ? The history of his race 
would attest to the truth in this case. He has relapsed into that bar- 
barism which seems to be his native element, and from which he appears 



58 SABBATARIAN CHURCHES. 

Abyssinia, as an empire, has experienced alternately 
the contraction and expansion common to the ancient 
monarchies. The Negus, as friend and ally of Justinian, 
reigned supreme over seven kingdoms, prosecuted an ex- 
tensive trade with Ceylon and the Indies, and encouraged 
in his country the arts and letters of Europe. Arabia, 
surnamed "the blest," and, by contrast with the neigh- 
bouring regions, considered as " happy," had been despoiled 
of her rich treasures, and led in captivity, to gratify the 
avarice or ambition of an Ethiopian conqueror, whose 
hereditary claim, founded on his descent from the beau- 
teous Queen of Sheba, was warmed and animated by reli- 
gious zeal. The inhabitants of Arabia were denominated 
Homerites. Their prince, Duncan, was not insensible to 
the inflictions, nor inflexible to the entreaties, of the J* 
who, powerful even in exile, persuaded him to retaliate 
upon the Christians in his dominions the persecution that 
their people suffered from the imperial laws. Accordingly 
some Roman merchants were ignominiously put to death, 
and the crown of martyrdom bestowed upon many Chris- 
tians of Yemen, who refused to apostatize from their faith. 
The expiring churches of Arabia invoked the name of the 
Abyssinian monarch, who arose like a lion out of his place, 
passed the Red Sea with a fleet and army, dethroned the 
Jewish proselyte, and extinguished a royal race who, for 
many centuries, had exercised sovereignty over the seques- 
tered region of precious gums and aromatic groves. The 
cities of Arabia immediately resounded with the Trisagion, 
chanted, with rapturous demonstrations of joy, by the 
conquering army. The Negus himself despatched a mes- 

incapable of preserving himself. The only memorials of his Christia- 
nity are a few words, of which he is incapable of understanding the 
sense ; the only traces of his civilization a few heaps of sculptured 
ruins. 



HISTORY OF THE ABYSSINIAN CHURCH. 59 

senger to the Alexandrian prelate, announcing the victory 
of the gospel, and soliciting of that dignitary an orthodox 
ruler for the Arabian churches. To Justinian, this an- 
nouncement occasioned much secret gratulation, though it 
may be questioned by posterity whether he exulted most 
in the triumph of orthodoxy, or the flattering prospects he 
thereby entertained of gratifying his ambition, securing a 
fortunate ally, and reaping the advantages of a lucrative 
commercial intercourse. He was desirous to divert the 
trade of the precious commodities of the East, — silk, balm, 
and frankincense, — no less than to engage the forces of 
Arabia and Africa against the Persian king. Accordingly, 
an embassage, under the direction of Nonnosus, was des- 
patched into Abyssinia, to execute, in the name of the 
Emperor, this important commission. Declining the shorter 
but more dangerous route through the desert regions of 
Nubia, he ascended the Nile, embarked on the Red Sea, 
and safely landed at the port of Adulis.* From this port 
to the royal city of Axuma is no more than fifty leagues, 
in a direct line ; but the winding passes of the mountains 
detained the embassage fifteen days, during which journey 
they were astonished by the droves of wild elephants that 
roamed the forests. He found the capital large and popu- 
lous, the people Christian in profession, and strictly obser- 
vant of the Jewish Sabbath. He found also many traces 
of Grecian art.f The Negus received the ambassador 

* The negotiations of Justinian with the Abyssinians are mentioned 
by Procopius, John Malala, and others. The original narrative of the 
ambassador Nonnosus is quoted by the Historian of Antioch, and Pho- 
tius has given a curious extract. Justinian reigned over the Greek 
empire from 527 to 565. 

f The present village of Anuma is conspicuous by the ruins of a 
splendid Christian temple, and seventeen obelisks, of Grecian architec- 
ture. According to Alvarez, it was in a flourishing state in 1520, but 
was ruined the same year by the Turkish invasion. 



60 SABBATARIAN CHURCHES. 

with the splendid hospitality suitable to a potent monarch, 
and due to the representative of an imperial friend. 
Amidst a numerous and august assemblage of the ladies of 
the court, the dignitaries of the church, and the princes of 
the empire, the Negus gave audience in a spacious plain. 
Dismounting from his lofty chariot, to which was harnessed 
four white elephants, superbly caparisoned, he appeared, 
clad in a linen garment, with a golden tiara on his head ; 
while around his neck, arms, and ankles, blazed the regal 
circlets of diamonds, pearls, and precious stones, interwoven 
with chains of gold. He carried two javelins of ra; 
temper, and wore a light shield of exquisite workmanship. 
The ambassador of Justinian approached with awe, and 
knelt with becoming deference. lie was raised and cm- 
braced by the Negus, who received the imperial missive 
of which he was the bearer, kissed the seal, perused the 
contents with apparent satisfaction, accepted the imperial 
alliance, and, brandishing his weapons, denounced a per- 
petual anathema against the enemies of his new friend and 
ally. But the proposal for trade was artfully eluded, and 
the hostile demonstration was not productive of a cor- 
responding efiect. The Ahysstni&ns were unwilling to 
abandon the pleasures and luxuries of peace, with the 
sensual delights of their aromatic bowers, for the toils of 
ambition and the benefit of a foreign potentate. Discre- 
tion is certainly the better part of valour, and it was 
proved in the sequel that the Negus, instead of extending 
his triumphs, was incapable of preserving what he had 
already obtained. The sceptre of Arabia was wrenched 
from his hands by Abrahah, the slave of a Roman mer- 
chant of Adulis. The Ethiopian legions were seduced and 
enervated by the luxurious influences of the climate. Jus- 
tinian solicited the friendship of the usurper, who returned 
his complaisancy with a slight tribute and the acknow- 



HISTORY OF THE ABYSSINIAN CHURCH. 61 

ledgment of his nominal supremacy. After a long course 
of prosperity, the dynasty of Abrahah was overthrown, 
his descendants despoiled of their rich possessions by the 
Persian conqueror, and every vestige of Christianity 
obliterated. This short episode of Abyssinian history 
must be interesting to us, from the fact that, could a 
Christian empire have been sustained in Arabia, it might 
have prevented the rise of the Mohammedan imposture, 
and have materially changed the history of the world.* 

* Those who desire to form an acquaintance with Abyssinian history 
may consult Procopius, Baronius, Cosmos, Indicopleustus, Alvarez, 
Lobo, and Bruce. In these works, the subject is very amply and ably 
treated. 



CHAPTER II. 

SEVENTH-DAY BAPTIST- IX EUROPE. 

SECTION I. 

WALDKXSF.s, ALBIGFEN8B8, PA6AGINIAN8, ETC.— -Tin.li: 
SABBATIOAX OHABAOfKH i:\.\MlNKl). 

It is not my design to gi?6 even an abridged account of 
ecclesiastical affairs as connected with this people daring 

the many centuries of their existence, hut confine myself 
to a consideration of the origin of their distinguishing 
appellation, with an account of their doctrinal sentiments 
and religious practices, and their terrible persecutions and 

dispersion. 

. It is evident that the Latin word vallis lias heen the 
parent of the English word valley, the French and Spanish 
valle, the Provencal vaux. vaudois, the Italian valdesi, the 
low Dutch valleye, and the ecclesiastical Yaldensis, Yal- 
denses, and Waldenses. The designation of the word is 
valleys — inhabitants of valleys — neither more nor less. 
There being no iv in the Latin language, the terms Yal- 
lenses and Valdenses were employed long before the more 
modern one of Waldenses came into use. 

It appears that from the earliest ages, the inhabitants 
of the valleys about the Pyrenees did not profess the 
Catholic faith; neither was it embraced by the inhabitants 
of the valleys of the Alps; it occurred, also, that one 



63 

Valdo, in the ninth century, a friend and adviser of 
Berengarius, and a man of wealth, talents, and piety, who 
had many followers, possessed himself of a Bible, by which 
he was led to perceive the errors and corruptions of Rome, 
which he severely denounced ; moreover, it came to pass 
that about one hundred and thirty years after, a rich mer- 
chant of Lyons, whose name was Waldo, openly withdrew 
from the communion of Rome, and supported many to 
travel and teach the doctrines believed in the valleys. 
All these people, though different in their origin, and dif- 
ferent no doubt in some minor points of faith and practices 
of worship, were called Waldenses as a general term. They 
had also other appellations imposed upon them, which, 
however, were mostly local, and which I shall subsequently 
take into consideration. This accounts in a satisfactory 
manner for the diversity of the statements concerning 
them. In Languedoc these heresies were supposed to be 
of recent origin, and to have originated from Waldo, 
whose immediate followers were called Waldenses. This, 
however, w T as merely the renovation of the name from a 
particular cause, and not its original ; for we find that, in 
other districts, other branches of this same original sect 
are called by other appellations, significative of some dis- 
tinguished leader. Thus, in Dauphiny, they were called 
Josephists, and, in other places, Petrobrusians, from Peter 
De Bruys. Sometimes they received their names from their 
manners, as Catharists (Puritans), Bonne Homines (good 
men) ; at others, from the peculiarities of their religious 
ordinances, as insabbathists (sabbath-keepers), and Sabbath- 
arians, because they contended for the observance of the ori- 
ginal sabbath, and denied the real presence of Christ in the 
eucharist.* By some they were denominated Bulgarians, 

* Historical Annals, published in Paris, 1667, p. 230. 



64 SABBATARIAN CHURCHES. 

and by others Paulicians, ami, by a corruption of that 
word, Publicans, because it appears that a multitude of 
that ancient sect had emigrated hither, and amalgamated 
with them.* Sometimes they were named from the city 
or country in which they prevailed, as Toulousians, Lom- 
bardists, and Albigenses. Nevertheless all these branches 
were distinguished as keeping the commandments of God, 
and the faith of Jesus. 

In more recent times they were particularly distin- 
guished in France by the name of Albigenses, from the 
great numbers of them that inhabited the city of Alby, in 
the district of Albigeons, between the Garonne and the 
Ilhone. After the Council of Alby, which condemned 
them as heretics, that name became general and confirmed. 
In the records of this Council the following passagfe occurs : 
"They savour of Judaism, they practise circumcision, f 
they observe the Jewish sabbath, but say the holy Domi- 
nical day is no better than other days ; let them be ac- 
cursed/ ' 

Very laboured disquisitions have been written, and great 
pains taken, by a certain class of writers, to prove that the 
Albigenses and Waldenses were very different classes of 
Christians, and that they held different opinions and reli- 
gious principles. How far this distinction extended it is 
impossible at present to ascertain; but when the popes 
issued their fulminations against the Albigenses, they ex- 
pressly condemned them as Waldenses ; by the legates of 
the Holy See they were accused of professing the faith of 
the Waldenses, the inquisitors formed their processes of 

* With the former inhabitants of the valleys, whom they closely 
resembled in principles and practices, and to whom, in times of perse- 
cution, they would naturally fly for refuge. 

f This accusation was undoubtedly false, and reminds one of the 
endless charges of a community of wives, made at a later period against 
the Anabaptists. 



WALDENSES, ALBIGENSES, ETC. 65 

indictments against them as Waldenses ; the leaders of the 
crusades made war upon them as Waldenses ; they were 
persecuted on all sides as such ; nor did they attempt to 
rebut the charges made against them, but readily adopted 
the title thus imposed upon them, which they considered it 
an honour to bear. 

The Pasaginians, or Passignes, were another branch of 
this same sect, who derived their appellation from the 
country of Passau, where it is computed that eighty or 
one hundred thousand of them resided. That these were 
all one people is evident from the fact that the provincial 
councils of Toulouse in 1119, and of Lombez in 1176, and 
the general councils of Lateran, in 1139 and 1176, do not 
particularize them as Pasaginians, or Albigenses, but as 
heretics, which shows that they existed and were generally 
known before these names were imposed upon them. 

Their enemies confirm their identity as well as their 
great antiquity. JFather Gretzer, a Jesuit, who had exa- 
mined the subject fully, and who had every opportunity of 
knowing, admits the great antiquity of the heretics, and, 
moreover, expresses his firm belief that the Toulousians, 
Albigenses, Pasaginians, Arnoldists, Josephists, and the 
other heretical factions, who, at that time, were engaging 
the attention of the popes, were no other than Waldenses. 
This opinion he corroborates by showing wherein they 
resembled each other. Among other points he mentions 
the following: " Moreover, all these heretics despise the 
fasts and feasts of the church, such as Candlemas, Easter, 
the Dominical day ; in short, all approved ecclesiastical 
customs for which they do not find a warrant in the 
Scripture. They say, also, that God enjoined rest and 
holy meditation upon the seventh day, and that they can- 
not feel justified in the observance of any other." 

In the decree of Pope Lucius III., dated 1181, we find 

6* 



66 SABBATARIAN CHURCHES. 

the Catharists, Paterines, Josephists, Arnoldists, Pas- 
signes, and those calling themselves the "Poor of Lyons," 
all considered as one, and laid under a perpetual ana- 
thema. 

It is evident from all these testimonies that the Wal- 
denses, as they penetrated into different countries, became 
distinguished by a great variety of appellations, which 
they derived from the countries they inhabited, or from 
the men who became their leaders at particular periods. 
Thus in Albi, Toulouse, Provence, Languedoc, and the 
neighbouring countries in France, they were called Albi- 
genses ; Yaudois, Vallenses, and Waldenses in Savoy; 
Pasaginians in Passau, and the adjacent regions, with 
other names and titles too numerous to mention here. 

Nevertheless it appears that some distinction existed 
between these different parties. The old Waldenses were 
not seceders from the Church of Rome ; for neither them- 
selves nor their ancestors had ever embraced its faith. 
Claudius Seyssel, a popish archbishop, declares that the 
Waldensian heresy originated from one Leo, who, in the 
days of Constantino the Great, led a party of heretics 
from Rome into the valleys. Pope Gregory VII. obser 
that it is well known that in the days of Constantino the 
Great, some assemblies of Jewish Christians being perse- 
cuted at Rome, because they persisted in obedience to the 
law of Moses, wandered off into the valleys, where their 
descendants remain unto this day. Reiner Sacco deel; 
that, in the opinion of many authors of note, their anti- 
quity could be traced to the apostolic age. He also ob- 
serves that never, within the memory of man, have they 
acknowledged allegiance to the papal see. But that there 
were seceding parties, who, at different times and under 
particular leaders, withdrew from the communion of that 
church, and became amalgamated with the old Waktenfl 



WALDENSES, ALBIGENSES, ETC. 67 

we have every reason to believe. That these latter, though 
disposed to condemn many of the grosser superstitions of 
that church, such as the worship of images, transubstantia- 
tion, the sacrament of the mass, etc., might still hesitate 
about rejecting all her man-made ordinances, is highly pro- 
bable. Indeed, this very thing is mentioned by a very 
ancient writer, quoted by Perrin, as producing divisions 
among them. 

At the head of one of these parties was Claude, Bishop of 
Turin, who flourished in the commencement of the seventh 
century. It does not appear that this bold reformer ever 
separated wholly from the Church of Rome, but he de- 
nounced many of her corruptions and abominations in no 
measured terms, and had many followers. From the death 
of this eminent man until the time of Peter Waldo, of 
Lyons, the history of this people is involved in much 
obscurity. If they possessed any writers among them- 
selves capable of giving their transactions to posterity, or 
if any records of their ecclesiastical affairs were committed 
to writing, the barbarous zeal of their opponents has pre- 
vented their transmission to our times. To the accounts 
of their adversaries, therefore, we must look for proofs of 
their existence, and here they are abundant. They are, 
also, uniformly represented as separated in faith and prac- 
tice from the Catholic Church, and as continually multi- 
plying in number ; but further than this we have of them 
very imperfect statements. 

During all this period the popes appear to have been too 
intent upon their own pleasures, and too much engaged 
by their own quarrels, to interfere with the despised Wal- 
clenses, and it was not until the twelfth century, that these 
people appear in history as obnoxious to the court of Rome. 
About this time one Peter Waldo, an opulent merchant of 
Lyons, in France, made an attack upon the superstitions 



68 SABBATARIAN CHURCHES. 

of the Romish church, particularly the monstrous doctrine 
of transubstantiation. He commenced by causing a trans- 
lation of the four gospels to be made into French, which he 
circulated extensively among his countrymen, particularly 
those of the poorer class. He soon became a preacher, 
gathered a large church in his native city, from which, a 
few years after, himself and his adherents were driven by 
the anathemas of the Pope. Waldo, with his numerous 
followers, retired into Dauphiny, where his preaching was 
attended with abundant success. His principles were 
embraced by multitudes, who were denominated Leoni 
Vaudois, AYaldenses, etc.; for the very same class ttf 
Christians were designated by all these different appella- 
tions at different times, and according to the different 
countries in which they appeared. 

Driven from Dauphiny, Waldo Bought refuge in 1 Meanly, 
where, also, his labours were abundantly blessed. 1 ( < 
cuted thence, he lied into Germany, and carried with liim 
the glad tidings of salvation. From Germany lie removed 
to Bohemia, where lie finally finished hifl course in the year 
1179, and the twentieth of his ministry. The amazing 
success which had crowned the efforts of this holy num, 
aroused the pontiff and bis legates to the most vindictive 
and sanguinary measures. Terrible persecutions ensued; 
the bishops of Mentz ami Strasbourg breathed nothing but 
vengeance and slaughter against them. Thirty-five citii 
of Mentz were burned in one fire at the city of Bingen, 
and eighteen in Mentz itself. In Strasburg eighty were 
committed to the flames. In other places multitudes died 
praising God, and in the blessed hope of a glorious resur- 
rection. 



WALDENSESj ALBIGENSES, ETC. 69 



SECTION II. 

CONCERNING THE DOCTRINAL SENTIMENTS AND RELIGIOUS PRAC- 
TICES OF THE WALDENSES — THEIR SABBATARIAN CHARACTER 
STILL FURTHER CONSIDERED. 

In giving an account of the doctrinal sentiments and 
religious practices of this people, we must principally de- 
pend upon the testimonies of their adversaries of the 
Romish church, and their own apologies, reasonings, and 
confessions, some of which have been handed down to us 
through the records of the Inquisition,* and by the histo- 
rians of that period. Of these, Reineirus Saccho is the 
most celebrated. He had been for seventeen years, in the 
earlier part of his life, in connexion with the Waldenses, 
but apostatized from their profession, and joined the 
Catholic church, in which he was raised to the eminence of 
chief Inquisitor, and became the bitterest persecutor of his 
former friends. He was deputed by the pope to reside 
in Lombardy, at that time the headquarters of the Pasa- 
ginians, and about 1250, published a book, in which the 
errors of the Waldenses were all summed up under three- 
and-thirty distinct heads. f 

* Here is a vast field for research, of which the world is just begin- 
ning to discover the importance. The martyrs, with the exception of 
those who were destroyed by mobs, by clandestine malevolence, and 
local crusades, were allowed formal trials according to the established 
usages of law, which were generally in conformity to the Roman system 
of jurisprudence. In these records of the old ecclesiastical courts, the 
charges against them, with their apologies and confessions, are detailed 
at length. Some of these documents have already been examined, but 
multitudes of others lie concealed in the galleries of ancient libraries. 

f Reineirus, under the title of Waldenses, includes all the heretics of 
that period, Pasaginians, Albigenses, Waldenses, Josephists, Arnoldists, 



70 SABBATARIAN CHURCHES. 

To attempt any exposition of all these points would far 
exceed my limits, I shall therefore confine myself to what 
he says in reference to that particular doctrine by which 
they were allied to us. " They hold," says he, "that none 
of the ordinances of the church, which have been introduced 
since Christ's Ascension,* ought to be observed, as being 
of no value." 

" The feasts,f fasts, orders, blessings, offices of the 
church, and the like, they utterly reject." 

In the sketch which Reincirus_ furnishes of the doctrines 
of the Waldenses, there is not the slightest allusion to any 
erroneous opinions regarding the doctrines and principles 
of the gospel ; and this silence on his part is a noble testi- 
mony to the soundness of their creed, lie had himself 
been among them, was a man of talents and learning, and 
intimately acquainted with all their doctrinal sentiments : 
and, having apostatized from their faith, and become their 
bitterest enemy and persecutor, no one will suppose that 
he wanted the inclination to bring against them any accu- 
sation, which bore the least similitude to the truth. The 
errors of which he accuses them, are such as no Seventh-day 
Baptist of the present day would shrink from the charge 
of holding, since they all, in one way or other, resolve them- 
selves into the unfounded claims of the ecclesiastical order, 
or the substitution for doctrines of the commandments of 
men. 

In the twelfth century, a colony of the persecuted Wal- 

Henricians, &c, from which it appears that these names were derived 
from local causes. 

* This of course included the keeping of the first day, which the 
Catholics unanimously declare originated with their church. 

f In the time of Reineirus, and even to this day, in Catholic count ri 
the Dominical day is regarded as a feast, or festival of the church, as 
much as Easter, Christmas, &c. 



WALDENSES, ALBIGENSES, ETC. 71 

denses obtained permission to settle at Saltz, on the river 
Eger.* They are represented as working upon, and de- 
spising, the holy days of the church, f Another eminent 
Bohemian author, in giving an account of the Waldenses 
of that country, observes, ^Moreover they say that of six 
days, one day is as good as another, but as God had 
enjoined rest upon the seventh, mankind were bound to its 
observance/'J 

An inquisitor of tlie Church of Rome, who declares 'that 
he had exact knowledge of the Waldenses, at whose trials 
he had assisted many times, and in different countries, 
expressly says " that they contemn all ecclesiastical customs 
which they do not read of in the Gospel; such as the 
observation of Candlemas, Palm Sunday, the adoration of 
the cross on Good Friday, and the reconciliation of peni- 
tents. They despise the feast of Easter, and all the festi- 
vals of Christ and the saints, § and say that one day is as 
good as another, working on holydays when they can do 
so without being taken notice of." 

The same testimony is borne of them by«Eneas Sylvius, 
who ascended the pontifical chair with the title of Pope 
Pius II. Indeed, of all the multitude of Catholic authors 



* These are particularly mentioned by Crantz, in his History of the 
Bohemian Brethren. 

-j- This is important testimony, because the Catholics never dreamed 
of attempting to establish the sacredness of the first day from the autho- 
rity of the Scriptures, but referred it at once to the power of Holy 
Mother Church. Consequently, the Dominical day was regarded as a 
holy day of the church. 

% It remained for more modern theologians to discover, that the in- 
spired writers were mistaken, and that instead of the seventh, it was*a 
seventh day, or the seventh part of time. 

\ First-day doubtlessly included, which is ever spoken of, by the 
Catholic writers, as a festival of Christ, and a holyday of the Church, 
and regarded in no other light. 






72 SABBATARIAN CHURCHES. 

of eminence, who have mentioned this people, every one 
bears testimony to this peculiarity in their doctrinal senti- 
ments and religious practices. At a later period, and 
among more modern writers, we have every reason to be- 
lieve that this feature of their faith has been purposely 
disguised. Nevertheless the candour of some has led 
them to make very important concessions upon this point. 
Mosheim expressly declares that the Pasaginiszu observed 
the Jewish Sabbath. Bossuet, Bishop of Meaux, says, u I 
conceive that the old Waldenses, who rejected all the festi- 
vals of the church, and went back to the original Sabbath, 
were much more consistent with themselves, than tl 
gentlemen, the modern Protestants, who, though they dis- 
card all the others, still retain the Dominical day/' 

But, lest I weary my readers by a multiplication of testi- 
monies, I shall add but one more quotation, which contains 
a concession that, coming from the quarter and at the time 
it does, I consider important. Mr. Benedict, in his History 
of the Baptists, says, that during the progress of his his- 
torical inquiries, he has met with many facts, where it 
seemed as if the heretics, so called, were unsound on the 
doctrine of the Sabbath, as established by law; but, he 
goes on, it is not certain that all whom the ancient inquisi- 
tors accused of being Sabbath-breakers, would come under 
the head of Sabbatarians.* 

It appears to me morally certain that the Seventh-day 
Baptists may trace through the Waldenses, at least that 
portion of them who were never united to the Church of 
Rome, an uninterrupted succession to the apostolic age. 

* Of this I would remark that the Dominical day was established by 
law, not as the Sabbath, but as a festival of the church ; and that what- 
ever uncertainty may exist about all the ancient heretics being Sabba- 
tarians, it is very certain that few, if any, of them were observers of 
the first day, at least for a very long period. 



WALDENSESj ALBIGENSES, ETC. 73 

Indeed, of all the multitude of writers who have treated 
of this people, all, without exception, are unanimous in 
declaring that they rejected all the feasts and festivals of 
the church, as well as infant baptism, and would not ob- 
serve any ordinance which they did not read of in Scrip- 
ture. Others, especially the ancient Catholics, accuse 
them of Judaism, because, according to their testimony, 
they kept the Jewish Sabbath. The Council of Lombez 
derided the Good Men of Lyons as Sabbatharians. They 
were condemned by the Lateran Council of 1139 for re- 
fusing to observe the festivals of the church,* and the 
same accusation was brought against them in canons, 
synods, chronicles, conferences, decrees, sermons, homilies, 
bulls, confessions, creeds, liturgies, &c. It is hardly pos- 
sible that all this concurrent testimony, published at diffe- 
rent times and in different countries, could have been 
fabricated. It is barely possible that such men as Ever- 
vinus, of Steinfield ; Peter, Abbot of Clugny ; Ecbertus 

* That the Catholic writers regarded the Dominical day as a festival 
of the Church can be very easily proved. That they regard it as such 
to this day in Catholic countries is an undeniable fact. When they 
speak of the festivals of the Church, they include the Dominical day as 
much as Christmas, Palm Sunday, or Easter. They smile when they 
hear learned Protestant sages attempt to prove from the Scriptures 
either the abrogation or a change of the Sabbath. We have also the 
testimony of a host of Protestants in the earlier part of the Reforma- 
tion, who acknowledged that the observation of the first day had no 
other foundation than the authority of the Church, among whom is the 
celebrated John Calvin, who says — "The old fathers put in the place 
of the Sabbath the day which we call Sunday. King Charles I. declares 
that the celebration of the feast of Easter was instituted by the same 
authority that changed the Sabbath into the Lord's day, or Sunday ; 
for it will not be found in Scripture where Saturday is discharged to 
be kept, or turned into Sunday. Therefore, my opinion is, that those 
who will not keep this feast may as well return to the observation of 
Saturday, and refuse the weekly Sunday, since it was the Church's 
authority that changed the one and instituted the other," 

7 



74 SABBATARIAN CHURCHES. 

Schonangiensis, a very celebrated author in his day; 
Ermengendus, a ruler both spiritual and temporal ; Alex- 
ander III., in council ; Alanus Magnus ; Izam, the trou- 
badour, and an inquisitor ; Favin, Mazeray, Reineirus 
Saccho, etc., could have been mistaken upon this point. 
But we are not to conclude that no persons bearing the 
name of Waldenses saw and imitated the practices of the 
Catholics, in the observance of the holydays of the church. 
That many of them, particularly those branches that 
seceded from the Church of Rome, paid a superstitious 
veneration to the Dominical day, we arc ready to admit. 
We have no data for tracing the extent of those persons 
who held the truth unsophisticated. A considerable por- 
tion of the writers to whom reference has been made were 
Catholics, — men high in office in that church, and justly 
distinguished for natural and acquired abilities. As this 
class of men placed great reliance upon tradition and custom 
for the defence of their forms and ceremonies, and laid no 
claim to Scripture testimony or command to sanction the 
rites of their church, it is not Btrange that they should be 
open and unreserved in all their dc.tails of the facts, and 
in the freedom of their comments on ancient affairs, which 
go to prove the Sabbatarian character of the heretical 
sects. With modern writers, particularly those of English 
and German extraction, the case is materially different, 
as they belong to a class which repudiates all arguments 
from any source but the Scriptures for Sunday-keeping, 
and who take unusual pains to date the origin of Sabba- 
tarianism as late as possible. Indeed, as it appears that 
the term Sabbatharians was first bestowed upon this very 
ancient and holy people, I must consider it as a most 
honourable appellation when applied to our denomination. 
I am surprised, that though Presbyterians, Episcopalians 
and every other class of Protestant dissenters, have striven 



WALDENSES, ALBIGENSES, ETC. 75 

to establish an affinity with the old Waldenses, our own 
denomination have remained so inert upon the matter. 
Can it be possible that among all our ministers not one 
was acquainted with the facts bearing upon this case ? 

I must confess that it gives me inexpressible pleasure to 
think that we have conclusive testimony, that, for so many 
centuries, in the midst, too, of Catholic countries, God 
had reserved to himself such a goodly number who had 
not bowed the knee to Baal, and whose mouths had not 
kissed him ; for certainly next to idolatry is that sin which 
would substitute for doctrines the commandments of men, 
and neglect the Sabbath of God's appointment, giving 
preference to a man-made institution. 

There is something extremely ridiculous in the manner 
in which modern writers attempt to explain this feature 
in the faith of the ancient Waldenses, and in this particu- 
lar they are highly favoured by the popular prejudices of 
the day. They bring long quotations from ancient Roman 
authors to prove that the Waldenses rejected every ordi- 
nance not commanded in the Scripture, but are very careful 
not to inform their readers that in the opinion of the same 
authors, Sunday-keeping was one of those ordinances. 
" Because they would not observe the festivals of Christ 
and the saints," says an author of this stamp, " they were 
falsely supposed to neglect the Sabbath also." However, 
he suppresses the fact that, whatever title Sunday may bear 
in modern phraseology, in the times of which we are 
speaking it was neither spoken of nor regarded as the 
Sabbath, but as a festival of the church the same as 
Easter or Christmas. All authorities are unanimous in 
declaring that the Waldenses had been from time imme- 
morial in the possession of the Holy Scriptures, and that 
all, even the children, were deeply read in them. The 
French Bible was translated from the original manuscript 



76 SABBATARIAN CHURCHKs. 

which the Waldenses had retained, according to the testi- 
mony of the translators, from the times of the Apostles, 
and which they handed down, in their native tongue, from 
generation to generation. The following quotation may 
serve to give some idea of their proficiency in the Scrip- 
tures : — 

" In the time of a great persecution of the Waldenses of 
Merendol and Provence," says Perrin, "a certain monk 
was deputed by the Bishop of Cavaillon to hold a confe- 
rence with them, that they might be convinced of their 
errors, and the effusion of blood prevented. But the monk 
returned in confusion, owning that, in his whole life, he 
had never known bo much of the Scriptures as he had 
learned during the few days that he had been conversing 
with the heretics. The Bishop, however, Bent among them 
a number of doctors, young men who had lately come from 
the Sorbonne, which, at that time, was the very centre ot 
theological subtlety at Paris. One of these publicly owned 
that he understood more of the doctrine of salvation from 
the answers of little children in their catechisms, than by 
all the disputations he had ever heard before." A Domi- 
nican inquisitor declared that for the first time in his life 
he heard the ten commandments of the Decalogue from 
the mouth of a Waldensian heretic. 

That the deportment and daily walk of the Waldenfi 
was conformable with their religious profession and scrip- 
tural knowledge, we have every reason to believe. Rci- 
nerus Saccho declares that they live righteously before 
men, believing rightly concerning God in every particular, 
and holding all the articles contained in the Apostle r fl 
Creed. "The first lesson," says he, "that the Waldel 
teach those whom they bring over to their party, is to 
instruct them what kind of persons the disciples of Chr 
ought to be, and this they do by the doctrine of the evan- 



WALDENSES, ALBIGENSES, ETC. tl 

gelists and apostles, saying that those only are the fol- 
lowers of the apostles who imitate their manner of life." 

An ancient inquisitor gives of them the following ac- 
count : — 

" These heretics are known by their manners and con- 
versation, for they are orderly and modest in their beha- 
viour and deportment. They avoid all appearance of pride 
in their dress ; they neither indulge in finery of attire, nor 
are they remarkable for being mean and ragged. They 
avoid commerce, that they may be free from falsehood and 
deceit. They get their livelihood by manual industry, as 
day labourers or mechanics, and their teachers are weavers 
or tailors. They are not anxious about amassing riches, 
but content themselves with the necessaries of life. They 
are chaste, temperate, and sober. They abstain from 
anger. Even when they work they either learn or teach. 
In like manner, also, their women are modest, avoiding 
backbiting, foolish jesting, and levity of speech, especially 
abstaining from lies or swearing." 

It may be interesting to notice in this connexion some 
of the peculiarities of their religious practices. 

They constantly appealed to the Scriptures both of the 
Old and New Testament, as their only guide and rule of 
faith and practice as to religious duties. They are perpe- 
tually accused by Catholic writers of rejecting all human 
institutions, traditions, and inventions, and both friends 
and foes are unanimous in confessing that there was 
scarcely a person among them, either man, or woman, or 
child, that was not better acquainted with Holy Writ than 
the doctors of the church. They were likewise accused of 
being without priests. This must be understood as apply- 
ing to the absence among them of a certain class of men 
paid or pensioned by yearly salaries for discharging the 
ministrations of the gospel. An old historian who was in- 



78 SABBATARIAN CHURCHES. 

timately acquainted with their affairs, observes, " That 
they severely denounce the whole body of the clergy on 
account of their idle course of life, and say that they ought 
to labour with their hands, as did the Apostles." 

Another says — " Their preachers are weavers and me- 
chanics, who get their own living, and arc not chargeable 
upon their hearers. " The same author goes on to say that 
even their missionaries were accustomed to travel from 
place to place in the character of travelling merchants: 
and this, he assures us, Subserved to good purposes; first, 
they were enabled to support themselves : and second, they 
gained thereby readier access to persons of rank and 
fortune. 

Their treatment of females in their religions assemblies 
was liberal and courteous in the extreme. They were not 
only allowed to preach, but bore an equal part with the 
men in all the business of the church ; and the deeper we 
go into antiquity the more evident does this appear. 

Against war, capital punishment, and oaths, they Wert 
decided in expressing their disapprobation. Their op 
sition to bearing arms, and to war in all its operation-. 
was unanimous and unequivocal. Whoever commanded 
them to the field they refused to obey, alleging that they 
could not conscientiously comply. No contingencies would 
induce them to assume the weapons of deatli ; and this 
peculiarity was well understood by all the world, and made 
the onsets of the inquisitors and crusaders upon these wea- 
ponless Christians the more cruel and contemptible. Con- 
cerning oaths, they appear to have adopted the language 
of our Saviour in a literal sense, where he commands his 
disciples, " Swear not at all." 

Such were their rules. Whatever deviations there might 
have been w^ere exceptions. Such deviations, it is natural 
to suppose, frequently occurred; but they generally came 



WALDENSES, A L B I G E N S E S, ETC. 79 

from those portions of the community who had been edu- 
cated in the faith of Rome. 

As it relates to their Baptist character I shall produce 
but one quotation, although a multitude might be given. 

" As the Catholics of these times baptized by immersion, 
the Paterines, by what name soever they were called, as 
Manicheans, Gazara, Josephites, Pasaginians, &c, made 
no complaint of the mode of baptizing ; but when they 
were examined upon the subject, they objected vehemently 
against the baptism of infants, and condemned it as an 
error."* 

Of their doctrinal sentiments we can know but little, as 
no other portion of their history is involved in so much 
obscurity. Reinerus Saccho, however, represents them as 
believing rightly in everything pertaining to God and the 
Apostles' Creed. And they must have been evangelical 
Christians ; for, when we see religious societies, century 
after century, holding on to their principles, and persisting 
in their religious practices, amidst the severest persecutions 
that were ever experienced, there is irrefragable evidence 
that they were built on a firm foundation. Indeed, it is 
hardly probable that among people whose religious teachers 
were obliged to depend upon manual labour for a liveli- 
hood, there would be much time wasted in unprofitable 
discussions about abstract points of theology. 

The locality of these Christians, before they w^ere dis- 
persed by persecution, was in the principality of Piedmont, 
which derives its name from the singularity of its situation 
at the foot of the Alps, — a prodigious range of mountains 
that form a natural boundary between Italy, France, 
Switzerland, and Germany. It is bounded on the north 
by Savoy, on the east by the duchies of Milan and Mont- 

* Robinson. History of Baptism. 



80 SABBATARIAN CHURCHES. 

ferrat, on the south by the county of Nice, and on the 
west by France. In ancient times it formed a part of 
Lombardy, but recently it has become an appanage of the 
Sardinian monarch, whose capital is Turin, one of the 
finest cities of Europe. It comprises an extensive tract of 
rich and fruitful valleys, embosomed in mountains, which 
are again encircled in mountains, intersected with deep 
and rapid rivers, and exhibiting, in strong contrast, the 
utmost beauty and luxuriance with the most frightful 
spectacles of barrenness and desolation. The country is 
an interchange of hill and vale, mountain and plain, through 
which four principal rivers wind their way to the Mediter- 
ranean. Besides these, there are eight-and-twenty smaller 
streams, which, winding their courses in different direc- 
tions, contribute to the beauty and fertility of these Eden- 
like valleys. 

The Pyrenees are another huge mountain range, that 
separate France from Spain, and extend from the Mediter- 
ranean Sea to the Atlantic Ocean, a distance of at I 
two hundred miles by a breadth of one hundred. This 
surface, like the former, is wonderfully diversified with 
hills and dales, mountains and valleys, in which ph 
and all along the borders of Spain, throughout the south 
of France, among and below the Alps, along the Khine, 
and even to Bohemia and Passau, thousands of Christians 
were found, even in the darkest times, who preserved the 
faith in its purity, rejected the traditions of men, took the 
Scripture for their guide and rule of conduct, and were 
persecuted only for righteousness' sake. This place, in 
the desert, mountainous country, almost inaccessible and 
unknown to the rest of the world, was probably the place 
especially meant in Revelation, as prepared of God for 
the woman, where she should be fed and nourished during 
the reign of Antichrist. 



WALDENSES, ALBIGENSES, ETC. 81 

These people were deeply imbued with the spirit of 
missions ; but in this, as everything else, they closely 
adhered to apostolic example. They had none of the 
cumbrous machinery of modern times in their arrangements 
for disseminating the light of the gospel. They knew 
nothing of supporting in worldly state expensive teachers 
in foreign countries, or of building costly chapels for them 
to preach in. But, in the simple style of itinerating mer- 
chants or pedlers, their missionaries travelled from country 
to country, carrying with them a few pages of the Scrip- 
tures in manuscript, holding little meetings, ordaining 
deacons, and sustaining the hopes and faith of the perse- 
cuted and tempted ones. 

Of their modes of worship we know but little. Their 
churches, however, were divided into compartments, such 
as in modern times are called associations ; and these were 
again subdivided into congregations. They generally as- 
sembled for worship in private houses or in the shade of 
groves. Their churches contained from two to fifteen 
hundred members. In times of persecution they met in 
small companies of six, ten, fifteen, or twenty, but never 
in large assemblies. Besides these churches established 
in their mountain fastnesses, the Waldenses, or Passagines,* 
had instituted churches in nearly all the principal cities in 
the south of France and the northern parts of Italy. At 
Modena their place of meeting was in a large manufactory, 
which w T as owned and worked by the brethren. In Milan 
they occupied almost an entire street, and their church is 
said to have contained nearly two thousand communicants. 
In 1056, their church in Avignon contained six hundred 
members, and a remnant continued, notwithstanding various 
reverses of fortune, so late as 1698. We are also informed 

* All writers, both ancient and modern, concur in admitting that the 
branch of the Waldenses called Passagines, were Sabbatarians. 



82 SABBATARIAN CHURCHES. 

that there were churches of the same order at Brescia, 
Ferrara, Verona, Rimini, Romandiola, and many other 
places. For many centuries they remained untroubled by 
the state ; but the clergy preached and published books 
against them. In the eleventh and twelfth century they 
comprised the bulk of the inhabitants of Lombardy, and 
several men eminent for rank, station, and talents, belonged 
to their communion. It is to these that M. de la Roque 
refers when he says, "We have had many worthy and 
pious men, well instructed in science and the history of 
the Fathers, who were neither ashamed nor afraid to adopt 
both the practice and defence of the observation of the 
seventh day against their cjjgonents; and, contrary to 
popular custom, withstood every allurement and tempta- 
tion that the enlightened and persecuting ages could afford* 
The observation of the Sabbath remained not with them a 
matter of doubtful disputation, as that of the first day did 
with the Rev. Dr. Watts, and many others who were en- 
gaged in the controversy upon that subject." A modern 
French writer, in treating the history of the Gallican 
church, observes that it is well known that all Lombard v, 
the south of France, and even the mountainous district in 
the north of Spain, were infested by a class of heretics, 
who not only derided all the festivals of the church, but 
kept the Jewish Sabbath; "and I have heard," he con- 
tinues, " that the primitive Waldenses were guilty of the 
same practices." 

From these plain facts, and a multitude of others that 
might be recorded, we may conclude that a large propor- 
tion of these ancient people were Sabbatarians, — were 
Seventh-day Baptists. In tracing their peculiarities, I 
have been forcibly reminded of our own denominational 
traits, especially at a former period. 

There is no doubt but that they continued for ages, pre- 



WALDENSES, ALBIGENSES, ETC. 8d 

serving a sameness of views, and keeping the command- 
ments of God and the faith of Jesus. When their congre- 
gations became too numerous, they separated, and formed 
new assemblies. They continually refused to observe any 
religious ordinances for which they found no warrant in 
the Scriptures. They refused baptism to children, only 
admitting to that ordinance those persons of whose repen- 
tance and spiritual regeneration no doubts were entertained. 
They maintained church discipline upon all, even their 
ministers. And though cast down, they were not disheart- 
ened ; though persecuted, they were not extirpated, until 
the days for their prophesying* were accomplished, until 
they had borne witness for the truth during the time ap- 
pointed, when it pleased the great Head of the Church to 
permit their enemies to consummate their everlasting glory, 
by bestowing upon them the crown of martyrdom, and, 
from being the church militant, they were removed, almost 
in a body, to join the church triumphant. 

Of their Sabbatarian character there is not the least 
room for doubt. Indeed, whatever novelty may be con- 
nected with this idea, I believe that every one, upon mature 
consideration, will perceive its consistency. They were 
planted in the valleys — if not in the apostolic age — before 
the antichristian power had obtained the dominance at 
Rome. Robinson asserts that there were many churches 
of Jewish Christians in the imperial city during the fourth 
century, which well accords with the declaration of Pope 
Gregory VII., that the Waldensian heresy originated from 
a company of Jewish heretics, w T ho removed from Rome 
thither in the time of Constantine the Great; while a mul- 
titude of authorities, both friends and foes, are unanimous 
in declaring that they were never subjected to Rome, but 
persisted to the end in the abhorrence of all her feasts and 
festivals. 

* Reference to Revelation. 



84 SABBATARIAN CHURCHES. 



SECTION III. 

CONCERNING THEIR PERSECUTION 8, DISPERSION, AND EXTIRPA- 
TION — MORE ACCOUNTS OF THEIR SABBATARIAN CHARACTER. 

It was not until the twelfth century that the Walden- 
ses, and other heretical parties, appear in history as a 
people exposed to the persecuting edicts of Rome. And 
even then it seems to have been occasioned, in a great 
measure, by the great success that crowned the labours of 
Peter Waldo, whose followers first obtained the name of 
Leonists, or Poor Men of Lyons ; and who, when pe 
cuted, fled to the mountains, and became incorporated 
with the other inhabitants of the valleys. By this means, 
the Waldenses were brought into collision witli the power 
of Rome, who, arming against them the civil authorities 
proceeded to consummate their destruction and extirpa- 
tion. At this time it appears, that under the protection 
and through the connivance of the Counts of Toulouse, 
the Viscount of Bcziers, and many others of the French 
nobility, a score of the principal cities in Languedoe. Pro- 
vence, and Dauphiny, were filled with the different here- 
tical parties. But the civil power, and even the more 
summary efforts of the Inquisition, appear to have been 
too slow in their operations to meet the wishes of papal 
vengeance, although persecuted under the agency of Do- 
minic, the chief inquisitor. The Pope was dissatisfied — 
new schemes were projected, apparently more mild ami 
conciliatory, but under this pleasing exterior was con- 
cealed the most abominable treachery. The papal legi 
proposed holding a public debate, in which the point- 
issue between the parties should be decided by amicable 
arbitration. To this reasonable offer the unsuspecting 
brethren readily consented. The place of conference 



WALDENSES, ALBIGENSES, ETC. 85 

agreed upon was Montreal, near Carcassone. Two umpires 
were appointed from each side ; those of the Catholics were 
the Bishops of Villeneuse and Auxerre, and those of the 
opposite party, R. de Bot and Anthony Riviere. On the 
part of the Albigenses, a number of the pastors were 
appointed to manage the debate, of whom the principal 
was Arnold Hot. He first arrived at the appointed place, 
accompanied by a number of his friends. He was met on 
behalf of the papacy, by a bishop named Eusas, the re- 
nowned Dominic, two legates of the Pope, and several others 
of the Catholic clergy. According to Catholic historians, 
who are very concise and remarkably unanimous in their ac- 
counts of this celebrated conference, the points which Arnold 
undertook to prove were, that the sacrament of the mass 
was idolatry, that the baptism of infants was unscriptural, 
that the festivals of the church were heathen appointments,* 
and, finally, that the Pope was Antichrist, and the Church 
of Rome the harlot mentioned in Revelations. In main- 
tenance of these points, Arnold drew up certain proposi- 
tions, which he transmitted to the bishop, who required 
two weeks to answer them, which was granted. At the 
appointed time the bishop appeared, and read his reply in 
the public assembly. Arnold requested permission to make 
a verbal answer, only entreating their patient hearing if he 
took a considerable time in answering so prolix a writing. 
He was answered with fair speeches and many promises of 
a patient hearing. He then discoursed upon the subject 
for four days, with such perspicuity, fluency and precision, 
such order and forcible reasoning, that a powerful impres- 
sion was made upon the minds of the audience. He 
finally called upon the Catholics for their defence, when 

* That is, that they were adopted from the ancient heathen festivals ; 
and as the Dominical day was in that time regarded as a festival of the 
church, of course it must have been included with the others. 

8 



86 SABBATARIAN CHURCHES. 

the Bishop of Villeneuse declared that the conference must 
be broken up, because the army of the crusaders was 
approaching, and near at hand. 

What he asserted was true. The papal armies advanced, 
and all points of controversy were instantly decided by 
fire and fagot. It is estimated that not less than two 
hundred thousand of these innocent people perished in the 
short space of two months. The war of extermination con- 
tinued twenty years, and one million persons were put to 
death. These disastrous scenes occurred in the commence- 
ment of the twelfth century, and three hundred years pre- 
vious to the dawn of the Reformation in Germany. During 
this long period, the circumstances of the Waldenscs were 
always afflictive, but at some times and in some countries 
more so than in others. The Church of Rome, with the 
armies of crusaders who were always at hand, and ah\ 
ready to lend their assistance for the extirpation of 
heresy, and the monks of the Inquisition, who were never 
more numerous and active, seemed determined to extermi- 
nate them from the face of the earth. But the contests of 
the Catholic states among themselves, the quarrels of the 
popes with the secular princes, whose affairs they attempted 
to control, combined with other causes, afforded these 
victims of ecclesiastical tyranny some short and temporary 
seasons of repose. 

Of the multitudes who perished beneath the iron power of 
the Inquisition, we have little account. Nevertheless some 
details of cases of individual suffering have been given to 
the world, and multitudes of others lie concealed among 
the manuscripts preserved in ancient libraries. From 
records of this kind, Philip de Mornay, a French author of 
some distinction, composed a w T ork purporting to be the 
memoirs of celebrated Waldensian martyrs, in which de- 
tailed and circumstantial narratives of many trials were 



WALDENSES, ALBIGENSES, ETC. 87 

given, together with the interrogatories and answers of the 
criminals, and the heresies of which they were accused. 
According to these statements they were perpetually 
accused of Judaism, of practising circumcision, and ob- 
serving the Jewish Sabbath. The former charges they 
repelled with disdain. Of the latter, they generally replied 
that God had commanded the observance of the seventh 
day, which command was binding upon Christians, as much 
as Jews, since neither Christ nor his Apostles had ever 
commanded its abrogation. 

Some of these accounts are very interesting, and the 
Sabbatarians reasoned in precisely the same manner as we 
do now. 

On the 14th of September, 1492, about thirty persons 
were committed to the inquisitorial dungeons of Toulouse, 
upon a charge of Judaism, which, as every one knows, 
was considered a mortal sin in Catholic countries. Of 
these, the most eminent was Anthony Ferrar, who had 
been a pastor or teacher in the Sabbatarian church of that 
city. After remaining in prison ten days, he received a 
visit from an Italian monk named Gregory, to whom his 
examination had been committed. He was accompanied by 
two other monks, who were to act as witnesses. After a 
long conference touching his age, property, manner of 
living, associates, relations, and similar subjects, Gregory 
at last came to the matter in question. 

Greg. — But, Anthony, you must be a liar and a deceiver, 
for I have been credibly informed that yourself, and all 
your friends, were of the cursed race of Israel. 

An. — It is false, we were all honest Frenchmen, and 
Christians, followers of Jesus. 

Grreg. — Nay ! but you were Jews, for instead of baptizing 
your infant children, you have all the males circumcised. 



88 SABBATARIAN CHURCHES. 

An. — You do very wrong to accuse us of that practice ; 
for it is something of which we are entirely innocent. 

Grreg. — Hey ! do you then baptize your children ? 

An. — We do not, neither do we circumcise them. 

Grreg. — Nevertheless, you must be Jews, since you say 
that the law of Moses is still binding. 

An. — We say that the ten commandments are still 
binding. 

Greg. — Yes, and instead of observing the festivals of the 
Holy Church, and honouring the holy day of the Lord, on 
which he arose from the dead, you were aeeu>tomed to 
meet for worship upon the old Sabbath, or Saturday. 

An. — We did, indeed, rest and attend to divine worship 
upon the seventh day, even as God commanded. 

My limits will not permit me to transcribe the remainder 
of this interesting conversation. Anthony, with his associ- 
ates in misfortune, were subsequently burned in the market- 
place in Toulouse, and all died praising God that they 
were worthy to suifer for his name. Hundreds of others, 
of whom the names of Jean de Borgen, Matthew Hainer, 
Auguste Riviere, Philippe Nicola, and Henri Maisoli, 
have been preserved, were accused of and confessed to the 
same. 

" Of the many who were burned, and otherwise destroyed 
for Judaism/' observes a Spanish author of the sixteenth 
century, "it is not probable that one-tenth were of the 
race of Israel, but heretics, who, for persisting in saying 
that the law of Moses was still binding, were accused of 
Jewish practices, such as circumcision and sabbatizing, to 
the latter of which they uniformly plead guilty." 

A Dominican inquisitor, in giving an account of the 
proceedings of that infernal tribunal in the north of Spain, 
declares that since it was known that many of the heretics 
were accustomed to solemnize the old Sabbath by religious 



WALDENSES, ALBIGENSES, ETC. 89 

worship, and an absolute inattention to secular employments, 
it became the policy of the Holy Office to take notice of such 
shops as were shut up on that day, and of such persons as 
were found to be absent from worldly engagements. " The 
result answered my expectations,' ■ he continues, " for when 
these people were arrested, and being brought before me, 
were shown the rack, they generally confessed their Judaical 
practices, at least so far as it related to sabbatizing, which 
the holy church had expressly forbidden." 

Other testimonies of this same character might be pro- 
duced, but enough has been said to prove to our own deno- 
mination, and to the world, that at the time when the 
crusading armies made their frightful onsets upon the 
heretical churches of Piedmont, the South of France, and 
Catalonia, there were large communities of Sabbath-keep- 
ing Christians in all these parts. But historians are 
unanimous in confessing that they were drowned in blood, 
and driven into exile. Their race disappeared, and their 
opinions ceased to influence society. In hundreds of 
villages, all the inhabitants were massacred with a blind 
fury. Year after year new armies continued to arrive, 
more numerous than were employed in other wars. It is 
impossible to ascertain how many were destroyed by these 
dreadful crusades, but it is certain that the visible churches 
of these Christians were extirpated by fire and sword; 
though a bleeding remnant escaped by flight, concealment, 
and Catholic conformity. t Of the details of their sufferings 
and miseries it is impossible to give in this place even an 
abridged account. For many consecutive years they suf- 
fered every species of cruelty, barbarity, and persecution, 
which the crusades and the Inquisition could inflict. Those 
who remained were indiscriminately slaughtered, and of 
those who fled, multitudes miserably perished by the way. 
Their total extirpation was effected in 1686, at which time 

8* 



90 SABBATARIAN CHURCHES. 

the ancient Waldensian and Albigensian churches ceased 
to exist. It is true, that in 1689, three years after the 
expulsion of the whole fraternity, a company, sword in 
hand, fought their way back to the valleys of Piedmont, of 
which they took possession, and in which their descendants 
still reside. This company, under the command of one 
Amand, committed the most frightful acts of wickedness 
and barbarity, and exhibited in all their conduct a spirit 
entirely different from the ancient Waidenses. Their leader 
acted in the double capacity of spiritual pastor and military 
chieftain, and the creeds and formulas which he instituted, 
and which are still observed among them, are comparatively 
of modern date. 

In closing these very brief and imperfect accounts 
of these ancient witnesses for the truth, a few remarks 
may not be inappropriate, more especially as I have made 
a claim regarding their denominational character, that has 
never, to my knowledge, been advanced by our friends, 
and which will not be readily conceded by our opponent.-. 

If we take the Waidenses under the great variety of 
names which they bore at different periods and in different 
locations, it appears that they were by far the most impor- 
tant branch of dissenters from the Church of Rome, and 
that they were divided among themselves like the present 
dissenters in England. The more I have investigated this 
matter, the more evident it appears ; and as it would be 
unwise for us to attempt to establish an affinity with all of 
them in the distinctive feature of our order, it is certain 
that our claims at least to a due proportion can never be 
disproved. That many of them observed the seventh day, 
and that some of them paid a superstitious veneration to 
the first day, is quite as certain as the fact that they were 
all persecuted by the Church of Rome. The farther we go 



WALDENSES, ALBIGENSES, ETC. 91 

back into antiquity, the more distinctly does their Sab- 
batarian character appear. Nothing but the blindness of 
bigotry can induce any man, or class of men, who have 
paid the smallest attention to the accounts of all the 
Catholic authors concerning them, to deny that complaints 
against them for disregarding the festivals of the church, 
in which they included the Dominicd day, were wide- 
spread and long-continued ; and that almost equally with 
the former were the accusations of their paying an undue 
regard to Saturday, or the Jewish Sabbath. On the other 
hand, it is clear, from the terms " some of them," and "a 
part," with similar expressions employed by the writers in 
question, that they did not accuse all of having fallen into 
this monstrous heresy. The keeping of the first day 
appears to be the last thing that is given up by those who 
withdraw from the old, corrupt establishments ; and no- 
thing affords a clearer evidence of the prejudices of educa- 
tion than the slow reluctance with which it is yielded, as 
they find that the proofs for its support from the Scriptures 
fail them, and the moral and immutable character of the 
ancient Sabbath comes up to their view in its practical 
operations. Such has been the case in all places where 
we have certain knowledge, and the probability is that it 
was so in the dark ages beyond our sight. 

It is not for us to claim the whole body of dissenters of 
the better class ; but we may claim, and I believe that 
candid men of all parties will concede, upon a thorough 
examination of the ancient Catholic authors, that Sabbata- 
rian sentiments have prevailed much more extensively 
among these ancient sects than has generally been sup- 
posed. Neither my time nor my limits would allow a full 
investigation of this very interesting subject. The most 
that I could hope to do was to make a beginning. The 



92 SABBATARIAN CHURCHES. 

field for research is very wide, and upon the Sabbatarian 
question it is wholly unoccupied. And here I would re- 
mark, for the information of those who may feel disposed 
to examine the subject hereafter, that it is only by an 
immediate reference to the old Catholic writers that we 
can ever hope to obtain much information upon this point. 
These speak with great plainness, and without paraphrase, 
omission, or concealment, of the rejecters of the church- 
festivals, and the observers of the Jewish Sabbath. They 
were open and undisguised, and were far from exhibiting 
the cautiousness of the moderns upon this subject. They 
had no concern about the proofs for the observance of the 
first day, and no fear of publishing to the world how many 
of the incorrigible heretics refused to venerate it. It made 
no difference to them if it was not found in the Bible, 
since it was in the decrees of the councils and the bulls of 
the popes, which, with them, were of equal authority with 
the Scripture command. 

For a long time their complaints ran high on this head 
against many of the seceding parties ; and it is well for us 
that this testimony is placed beyond the reach of modern 
writers, where it cannot be garbled, mutilated, and sup- 
pressed. It is not to be expected that our first-day breth- 
ren, even those of the Baptist persuasion, would take any 
pains to prove that these apostolic communities were Sab- 
batarian, though possessing the knowledge that such was 
the fact. It has been their policy to represent us as insig- 
nificant in number and recent in origin. Unfortunately, 
we have contributed to extend that delusion. For my own 
part, I am of the opinion that in the dark ages there were 
many more of our denomination than there are at present. 
Not that any in these ages were called Seventh-day Bap- 
tists ; no such thing: but that multitudes, like ourselves. 



WALDENSES, ALBIGEXSES, ETC. 93 

refused to observe the festivals of the church, contended 
that the Decalogue was moral and immutable, and refused 
baptism to any but professing believers. Like ourselves, 
they took the Scriptures for their guide and rule of faith 
in everything, and were most decided in rejecting every- 
thing for which they found no warrant in that holy book, 
despising all human appointments, all priestly traditions, 
and man-made institutions. For many ages the valleys 
formed an asylum, to which all seceding parties from the 
Romish hierarchy fled for protection. It is not strange — 
indeed, we might expect — that this amalgamation with new 
parties would beget new customs, which in the end might 
entirely change their denominational character. This was 
certainly the case as it respects the discipline and govern- 
ment of their churches, which for a number of the first cen- 
turies partook of all the ease and freedom characteristic of 
modern Baptist communities, then was modelled by de- 
grees into a Presbyterian form, and finally ended in some- 
thing of the Episcopalian character. Such denominational 
changes are neither new nor strange, especially when we 
consider the severity of penal statutes on the one hand, 
and the spirit of conformity, lukewarmness, and indiffe- 
rence on the other, which continually operate to prepare 
dissenters for an approximation to the established church, 
and, finally, for a union with it. 

At the time of the Reformation these old communities 
were in circumstances of peculiar trials and distress. Xew 
persecutions of unusual severity had been stirred up against 
them by the Catholics, whose resentment had been exas- 
perated in the keenest manner, in consequence of the new 
and unexpected attacks that had been made upon the 
authority of the church by the Protestant reformers, and 
who were thereby led to vent their spite upon all whom 



9-1 SABBATARIAN CHURCHES. 

they found without their pale, whatever might be their 
innocence, or however quiet and inoffensive they might 
have been. Thus harassed and distressed, these afflicted 
people were ready to submit to almost any terms, for the 
sake of gaining new friends and protectors ; and one com- 
pany after another of those who had been driven into 
exile, and were settled in Bohemia, Germany, and the 
Netherlands, became associated, as an incipient measure, 
and in the end were amalgamated with, the Reformed or 
Presbyterian party, under the direction of Calvin and 
Zuinglius. Of the fact of this union of the Wald ei 
with the Reformers there can be no dispute; but the pro- 
cess of this confederacy, and the terms upon which it Wftfl 
consummated, have never been satisfactorily decided. It 
is morally certain, however, that the subject of the Sab- 
bath was discussed by some of these parties, since Ave are 
informed by various historical documents that Calvin ob- 
jected to the seventh day, but conceded that the old 
Fathers had substituted the first day in its place, and 
proposed, as an instance of Christian liberty, to reject 
both, and make a Sabbath of the fifth day of the week. 
This overture, we are informed, was indignantly rejected; 
but there is reason to believe that the observance of the 
first day, together with infant baptism, were among the 
changes in their denominational character which were 
brought about by their union with the German reformers. 
In 1530, a Waldensian community, located in Provence, 
sent two of their ministers, George Morrel and Peter 
Masson, as deputies to the Swiss reformers, which resulted 
in their union with the new party. These deputies, after 
their return, declared to their brethren how many and 
great errors their old ministers had kept them in, and how 
their new allies had happily set them right. Subsequently 



SEMI-JUDAISERS. 95 

a part of them, at least, became one with the Huguenots 
of France, and the Protestants of Germany. 

But, so late as 1823, an English clergyman, named 
Gilly, visited the Vaudois in the valley of Perosa, making 
his journey thither by Turin, and had an interview with 
Mr. Peyrani, who was then seventy years old, and is since 
dead. He was the successor of a line of pastors whom 
tradition would extend to the Apostles themselves. In his 
possession was a library amply supplied with books, and 
parchments, and paper manuscripts, accumulated by his 
ancestors. According to his accounts, "in the summer, 
when these pastoral people are tending their cattle at a 
distance from the valleys, and occupying their chalets, or 
temporary cabins, upon the summits of the mountains, the 
clearness of the atmosphere allows the sound of the Sab- 
bath bells to reach them, calling them to the worship of 
the Creator, beneath the canopy of heaven. They as- 
semble in a convenient place on the green turf, to listen 
to the exhortations of their minister, who follows them on 
every seventh day to their remotest pasturings." From 
this it appears that a portion of them, at least, still observe 
the ancient Sabbath. 



SECTION IV. 
SEMI-JUDAISERS — THEIR ORIGIN, HISTORY, ETC. 

We have already seen that the different branches of the 
great Waldensian community were known under a variety 
of names, which were generally significative of some dis- 
tinguished leader among them, the country whence they 
came, or something descriptive of their peculiar tenets. 

The epithet of Semi-Judaisers, which was applied as a 



Ub SABBATARIAN CHURCHES. 

term of reproach to a sect which flourished in Transyl- 
vania, Holland, and some parts of Germany, and even 
extended itself into Russia and Poland, in the latter part 
of the fourteenth and during the commencement of the 
fifteenth centuries, is of itself sufficient to show the Sab- 
batarian character of the people it was designed to distin- 
guish. To Judaise, Judaising, and Judaisers, being syno- 
nymous terms of reproach, or rather terms appellative, — 
the former to signify the action of sabbatizing; and the 
latter to designate the person by whom the Sabbath was 
thus observed. Of tins we have abundant testimony* The 
Council of Laodieea, in 35.0, passed a decree, in winch 
Christians are reproved for Judaising. u If any be found 
Judaising, let him be anathematized," was the language of 
these pretended fathers of the church.* Athanasim i 
"We assemble on Saturday, not that we are Infected with 
Judaism;" thus repelling a charge which, in every age and 
country, has been affixed as a stigma to Sabbath-keeper&« 

The first glimpse that I bave been able to obtain of this 
sect is given by an old German author, whose works i 
published at Antwerp, in 1<><>7. In speaking of the reli- 
gious parties and factions which agitated the country, he 
says: "As to the people called by their enemies the Scmi- 
Judaisers, it is certain that they originated from a colony 
of the persecuted Walden ses, who fled from Lombardy into 
Bohemia about 1450, and thence removed into Transyl- 
vania, which subsequently became their head-quarters. 
They say that the law of Moses is binding upon Christians, 

* Will not Balaam, the son of Bozor, rise up in judgment against 
these men? For, though he loved the wages of unrighteousness, he 
had enough of the fear of God before his eyes to make him hesitate 
about cursing those whom God had not cursed. These, however, are 
bold in cursing those whom God has blessed, — such as observe his 
Sabbath. 



SEMI-JUDAISERS. 97 

and, accordingly, solemnize divine service upon Saturday, 
or the old Sabbath. 

As to the outward circumstances of this people, they 
were generally among the industrious poor, — mechanics 
and husbandmen. They were never in squalid wretched- 
ness or beggarly destitution, when left to enjoy the fruits 
of their industry. Many of them, both male and female, 
became inmates of the households of the great, in the 
capacity of nurses and servants, and were greatly esteemed 
on account of their sobriety, intelligence, and faithfulness. 
Others settled on the outskirts of the neglected domains of 
the nobility, where they soon converted the barren wastes 
into productive fields, and reared new and flourishing 
settlements, to the great satisfaction of the landlords. 

From the very brief and imperfect accounts that I have 
been able to obtain concerning them, there does not appear 
to have been anything strange or singular in their manner 
of worship. They took the Scriptures for their guide, 
rejected all Popish ceremonies, inventions, and institutions, 
administered baptism by immersion, and contended that 
the church of Christ should be inaccessible to unholy and 
unregenerate persons. Their ministers were allowed no 
salaries, and were not distinguished from the lay brethren 
by any superior authority or attainments. All who felt 
disposed to do so were permitted to teach, "or prophesy," 
and in this particular they seem to have strongly resembled 
the Quakers. 

That they possessed a decided missionary spirit is evi- 
dent from the fact that their doctrines were secretly and 
silently, but very effectually, disseminated throughout 
many parts of Europe, where they took deep and lasting 
root. 

Subsequent to their removal into Bohemia, they became 
incorporated with the United Bohemian Brethren, whose 



'. ,v - \ B B A T AIM A N CHURCHES. 

numbers were considerable in every part of the empire. 
Scarcely, however, were they reduced to order, when a 
terrible persecution was set on foot by the Catholic party, 
and they wrre called upon to prove the strength of their 
faith by endurance and perseverance to the end. They 
were compelled to forsake their towns and villages in the 
depths of winter. The sick were cast into the fields. 
Hundreds expired in flames, or on the rack. The public 
prisons were filled with suspected persons. Such as ef- 
fected their escape retired into the caves and deserts of 
the country, where they held religious assemblies, elected 
teachers, and decided upon their future course. 

About 1500, a large company of the Semi-Judaisers re- 
moved into Transylvania, where they experienced many 
vicissitudes until the dawn of the Reformation in Germany. 
At this time they had many large and flourishing congre- 
gations, and being generally of the poorer class, and withal 
extremely peaceable and inoffensive in their manners, they 
were suffered by the princes and nobility of the country to 
live upon their estates without molestation. In 1565, 
they first appear in history as a people obnoxious to the 
rulers of Transylvania ; and then it w r as chiefly in conse- 
quence of the success which had attended the propagation 
of their doctrines, and the conversion of Francis Davidis, 
superintendent of the Socinian churches in that country, 
to their creed. Davidis, to eminent talents and great 
learning, united the most ardent zeal and untiring perse- 
verance. Besides taking advantage of every opportunity 
to disseminate his own peculiar views, he boldly attacked 
the doctrines of the adverse party, disputing in person 
with the Socinian doctors, and contending that the ten 
commandments of the Decalogue were of a moral and im- 
mutable nature, and, consequently, that the seventh day of 
the week should be observed as a sabbatical rest. His 



B I MI-JUDAISKK s. 99 

views were highly offensive to Christopher Bathori, prince 

of Transvlvania, who threw him into prison, where he died 
in 1579, at an advanced age. His doctrines, thus brought 
into public and general notice, Bpread rapidly, and were 
embraced by several men of eminence. Of these the most 
distinguished were Christiern JTrancken, who disputed in 
public for three days with Faustus Socinus, upon the ques- 
tion of the Sabbath, and John Somers, Master of the 
Academy of Clausenberg. The violent contentions that 
ensued made a noise in all parts of Germany, and reached 
the cars of Luther, who wrote a book upon the subject. 
In 1585, Jacob Faleologus, of the isle of Chio, was burned 
at Rome for Judaism. At his trial, lie declared that the 
ten commandments were moral and immutable in their 
nature. In other countries executions of a similar cha- 
racter took place : and the Semi-Judaisers were persecuted 
from region to region, like the vilest of mankind. Many 
of them fled into Poland, Lithuania, and Russia, where, 
mingling with the other dissenters from the established 
churches, they formed congregations, and became quite 
numerous. Under the mild reign of Udislaus II., king of 
Poland, their numbers greatly increased, and many persons 
of wealth and respectability united in their communion. 
A Polish writer informs us that their churches were 
mimerous and flourishing in many parts, hut particularly 
in the Palatinates of Polotsk, Witepsk, Nuislaw, Mohilev, 
and Minsk. At Dorpat, in Livonia, there was a church 
Mining five hundred members, where, in 1816, a small 
remnant still resided* From Poland they extended tliem- 
Belv£S int<» the middle and southern provinces of Rust 
where they remained in n state of general peaee until the 
1633, when a persecution began in Poland, through 
the instigation of the Catholics, extended to this country, 

and multitudes of dissenters of all ranks and classes were 



100 SABBATARIAN CHURCHES. 

barbarously put to death. At this time the Semi-Judaisers 
were known in these countries under the name of Sab- 
baton, a name sufficiently descriptive of their peculiar and 
distinguishing tenets. In consequence of these terrible 
persecutions, they retired into the most obscure and unfre- 
quented districts, and their history is wrapped in a great 
degree of obscurity, until the reign of the Empr< sa I ithc- 
rine II. , when they are again brought into view as a people 
obnoxious to the government. Under her persecuting 
edicts, their churches were demolished, their congregations 
broken up and scattered, and the more eminent for piety 
and learning put to death by a variety of cruel tortures. 
But a remnant was saved to perpetuate the truth. Si 
that period they have experienced many vicissitudes, but, 
upon all and every occasion, they have found their safety 
in obscurity. They are distinguished for their ardent love 
of the Holy Scriptures, for their opposition to the u>< 
images or pictures, and for their uniformly pious and con- 
sistent conduct. They have no paid or salaried body of 
ecclesiastics. They consider the invocation of saints to be 
idolatry, and insist upon the right of private judgment in 
the interpretation of Scripture ; a circumstance that ren- 
ders them highly obnoxious to the Russian priests. They 
only admit professing believers to the rite of baptism. In 
their sentiments concerning the Trinity they are said to be 
Arian. 

In 1824, a large community of these Christians were 
found by a celebrated French traveller settled on the banks 
of the river Moskwa. They numbered several thousand, 
and wore the Armenian costume, which people they strongly 
resembled in manners and customs. He gives as their 
peculiarities that they accounted as no better than fable 
whatever was preached without Scripture proof, and affirm 
that the traditions of the church are no better than the 



SEMI-JUDAISERS. • 101 

traditions of the Pharisees. They look upon a church 
built of stone as no better than any other building ; neither 
do they believe that God dwells there. They say that to 
suppose that God is found in churches, monasteries, and 
oratories, any more than in any other place, is limiting 
the divine majesty. Their prayers and sermons are ex- 
tempore. Their ministers, like themselves, are generally 
mechanics or labourers ; nor is there any difference of 
rank among them. They admit all the sacraments insti- 
tuted by Christ, but none others. They regard the ten 
commandments as moral and immutable, and, moreover, 
are conscientious observers of the old Sabbath, or Satur- 
day. 

"I was told," continues the same author, " that these 
people were very numerous in many parts of Russia ; and 
that their missionaries could travel all over the empire, 
and pass every night with their brethren. They were 
known to each other by a secret sign, and all their houses 
are distinguished by a private mark, known only to the 
initiated. In consequence of their extreme caution that 
none but members of their churches should be present at 
their assemblies, they have been accused of many horrid 
and abominable practices, — such as drinking the blood of 
a child, and the indulgence of licentiousness, — their ac- 
cusers not considering that the only security for their 
safety is in their avoidance of public notoriety." All 
testimonials concur in stating that their numbers are con- 
siderable, but that, through fear of a recurrence of perse- 
cution, they courted obscurity ; being content with the 
humblest stations, and only seeking to keep the command- 
ments of God and the faith of Jesus. " Of the sect called 
Sabbaton, who reside in Russia," says Voltaire, "some 
say one thing and some another. It is evident, however," 
he continues, " that they originated from the Vaudois, 

9*" 



102 SABBATARIAN CHURCHES. 

who fled before the Crusaders into Germany, Bohemia, 
and Poland, and thence into the imperial territories. They 
pay great attention to the Bible, and but little to the 
priests, for which reason, probably, they have been so 
hated by the latter." Again, he observes, "that it is 
quite impossible to ascertain their numbers, or the pro- 
ceedings of their meetings, since, through fear of persecu- 
tion, they keep both entirely secret." A Russian his- 
torian testifies to the same. "I have no means of deter- 
mining the numbers of the sect denominated Sabbaton, as 
they have been estimated by various authorities at from 
10,000 to 100,000. It is certain, however, that they are 
harmless, simple, and inoffensive in their lives, and that 
they avoid all publicity, baying a good reason for so doing." 

f"I have been credibly informed/- says the Rev. Joseph 
Wolfe, in private correspondence, "that the Sabbatarians 
in Russia are quite numerous, and are called Sabbaton:" 
In a work entitled " The Annals of Russia/ 1 which irafi 
published at St. Petersburg, in 1 7 i * * > , and afterwards 
translated into French by M. de Brissembourg, we are 
told that these people are not only found in the large 
cities, but that they had congregations in the rem. 
parts of the empire, — in Siberia, and upon the north - 
coast of North America. This was proved to be the case 
in 1829, when the Rev. J. S. Green, of the American Board 
of Foreign Missions, visited a church of fifty communicants 
on the northwest coast of Russian America, who religiously 
observed the seventh day. He gives rather a deplorable 
picture of their ignorance, but upon one point at least he 
might have learned a lesson of them. 



SABBATARIANS IN HOLLAND. 103 

SECTION V. 
SOME ACCOUNT OF THE SABBATARIANS IN HOLLAND. 

In my foregoing statements I have been governed 
entirely by the language and opinions of the writers from 
whom I derived my information, and who are almost unani- 
mous in supposing that the Seini-Judaisers of Bohemia and 
Transylvania were descendants of the primitive Waldenses. 
However this may be, we have every reason to believe that 
both these countries, with different parts of Germany and 
Holland, were the abodes of evangelical Christians, and 
probably of Sabbatarians, before the dispersion of the 
Waldenses. An ancient author informs us that long 
before the dawn of the Reformation in Germany, there lay 
concealed in all these countries, particularly in Bohemia, 
a class of persons who contended for the spiritual nature 
of the kingdom of Christ, and that this kingdom should 
be exempt from all human institutions, of which first-day 
keeping is such a principal one. It is certain, however, 
that they were first brought into public notice about this 
time, and the probability is, that being similar to, they 
became amalgamated with the persecuted Waldenses ; and 
as their safety lay in their obscurity, they took no pains to 
form records to perpetuate their memories. This opinion 
is further strengthened from the fact that many of the 
Anabaptists of Holland, whose origin is confessedly hid in 
the remote depths of antiquity, are known to have been 
Sabbatarians, and the same was true of multitudes in the 
Netherlands, or Low Countries, as we learn from Father 
Lebo, a Spanish inquisitor, who accompanied the Duke of 
Alva on his expedition to that unhappy country, of which 
he wrote an account. He says, " Of all the heretics, none 
were more incorrigible than a certain set, who were quite 



104 SABBATARIAN CHURCHES. 

numerous, who refused to pay any regard to the festivals 
of the church, but persisted in Judaising, and openly de- 
clared that the Mosaic ritual was still binding." 

Of the origin of Sabbatarianism in Holland, however, we 
have no account ; neither have the names of its teachers 
been handed down to us. Whether its first observers were 
led to its adoption by an examination of the sacred records 
alone, or whether the commandments there laid down, were 
argued and explained by some popular leader, I have at pre- 
sent no means of ascertaining. Certain it is that the Sabbath 
controversy became, in the commencement of the sixteenth 
century, the principal one of the age, in all those northern 
Germanic countries, and engaged not only the attention of 
prelates and doctors of divinity, but of princes and sovereign 
states. In this controversy learning was opposed to igno- 
rance, and influence to obscurity. Wealth, talent, and 
civil power, were arrayed on the side of the No-Sabbath 
doctrine. Here I would remark, that the Sabbatarians in 
Europe, at this period, were engaged in a controversy, which, 
originating upon different principles, required to be managed 
in altogether a different manner, from the present contro- 
versial discussions of the Sabbath question. The change 
of the Sabbath at this time had not been broached. It 
was conceded by all that the Dominical day was a mere 
festival of the church, brought in and perpetuated by 
human authority, and the mass of the people, with the so- 
called great Reformers at their head, contended that all 
sabbatical statutes had been abrogated, and consequently 
that, under the present dispensation, it was a matter of 
perfect expediency, whether or not any day of rest was 
observed. On the contrary, the Sabbatarians maintained 
that a Divine law could only be abrogated by its institutor, 
that the law of the Sabbath had not been so abrogated, and 
consequently, that it must be still in force. They appealed 



SABBATARIANS IN HOLLAND. 105 

to the Scriptures ; the opposite party appealed to the sword : 
and though the arguments of the former could never be 
answered in a satisfactory manner, their upholders could 
be hushed in death or driven into exile. One of the most 
eminent and learned men of this age, was a Sabbatarian, 
and a bold advocate of Sabbatarian views. I refer to 
Grotius, who wrote and published a book, in which he 
proved that the ten commandments are moral and immu- 
table, and consequently the law of the Sabbath is still 
binding. This book was condemned in the celebrated 
council convened at Dort in 1618, and its author denounced 
in the severest manner. But however much this distin- 
guished man contributed to support the Sabbatarian cause, 
he was certainly not its founder. A Catholic historian, in 
treating of the Anabaptists in Holland, at the commence- 
ment of the sixteenth century, remarks, that, " these here- 
tics, through the instigation of the devil, for their overthrow, 
were divided among themselves, part teaching one thing, 
and part another ; for, though all unanimously rejected the 
holy sacraments of the church, and refused to obey its 
ordinances, a certain set were for going back to Moses for 
a Sabbath, in which matter, they went so far as to form 
congregations, and hold meetings on the seventh day." 
In another place he observes, " I never heard that they 
were persecuted by their brethren, the other Anabaptists, 
except by the way of jeers, scoffs, and ridicule."* 

Again, "The followers of Moses being chiefly among the 
poorer classes, they escaped for a long time the notice of 
the civil authorities, and so greatly increased in numbers, that 
they had teachers and congregations in all the principal cities 
of Holland, but when the persecutions broke out, some fled, 
others conformed, and their meetings were generally broken 

* The Anabaptists had not the power of persecution ; for their dis- 
position, particularly in some cases, I would not be answerable. 






106 SABBATARIAN CHURCHES. 

- up." It is well known that the Lutheran princes and prelates 
practised upon the Anabaptists all the cruelties to which 
themselves had been subjected by the Roman hierarchs. 
The names of Luther, Calvin, and Zuinglius, have been 
marked in this manner with an indelible stain. The con- 
scientious Sabbatarians neither expected nor found sym- 
pathy in the bosoms of these men. Luther, who could send 
a circular to the princes of the empire, urging them to 
execute summary vengeance upon the heretical sect, and 
who bitterly denounced Carlostadt for sympathizing with 
them ; Calvin, who could smile with complacency over the 
tortures of those who refused to be governed by his own 
opinions; and Zuinglius, who, when questioned regarding 
the fate of certain Anabaptists, replied, "Drown the 
Dippers," — what sympathy could be expected from prii 
whose consciences were guided, and whose opinions were 
influenced by such men? and is it a wonder, that while the 
horrible scenes of the Inquisition were re-enacted in Pro- 
testant countries; that while women and children, old men 
and maidens, indeed, a multitude of all classes, were being 
drowned, hung, burned, racked, and crowded into prisons 
to be literally starved to death ; is it a wonder, I say, that 
under all these circumstances, posterity is beginning to 
inquire whether they were reformers or deformers. and 
whether pure and undefiled religion was really benefited by 
their services ? This inquiry appears the more rational, when 
we consider that it was for being baptized as baptism was 
practised in the primitive church, and, so far as the 
Sabbatarians were concerned, for observing the Sabbath 
that God had commanded, that these frightful persecutions 
were carried on. Although many Sabbatarians doubtlessly 
perished, the name of only one martyr known to have been 
of that faith has been preserved. This was Barbary A T on 
Thiers, who had been baptized by a Sabbatarian minister 



SEVENTH-DAY BAPTISTS OF ENGLAND. 107 

named Stephen Benedict. At her examination, she declared 
her rejection of Sunday and the holydays of the church, 
but said that "the Lord God had commanded rest on the 
seventh day ;" in this she acquiesced, and it was her desire, 
by the help and grace of God, to remain as she was, for it 
was the true faith and right way in Christ. At the time 
when the Arminian schism was creating such a great 
excitement in Holland, the Sabbatarians appear to have 
become amalgamated, at least to a certain extent, with that 
people. Both were equally obnoxious to the state, and 
that of itself would have created a sympathy between 
them. It is well known that Grotius embraced the 
Arminian tenets. Maurice, at that time the reigning 
prince, exerted his utmost efforts to crush both parties. 
Inquiries were set on foot with all the rigours of the Inqui- 
sition. The suspected were tortured not so much to make 
them criminate themselves, as to betray their friends and 
associates. Some were beheaded, and others escaped into 
foreign countries. Of the latter class was Grotius, who, 
being condemned to perpetual imprisonment, escaped his 
doom by flight. Their houses were demolished, their pro- 
perty confiscated, and every measure that tyranny and 
malice could invent, was exerted for their extirpation. 
Partially, at least, these efforts were attended with success, 
and since that period few Sabbatarians have been found in 
that country. 



SECTION VI. 

SEVENTH-DAY BAPTISTS OF ENGLAND. 

About sixty years after the ascension of our Lord, 
Christianity was first introduced into Britain, and many 



108 SABBATARIAN CHURCHES. 

of the nobility, as well as those of inferior birth, were hap- 
pily converted. As it can be proved that, at this early 
period, the seventh day was observed by the Christians in 
general, we may conclude that these primitive churches 
were Sabbatarian. The British Christians experienced 
various changes of prosperity and adversity, until about 
the year 600, when Austin, the monk, with forty associ;i 
was sent hither to subject the island to the dominion of 
Rome. Various ancient authors might be quoted to prove 
the Sabbatarian character of the English at this period* 
In the Biography of Austin, published in the Lives of the 
Saints, we are told that he found the people of Britain in 
the most grievous and intolerable heresies, being given to 
Judaising, but ignorant of the holj sacraments and Pi 
vals of the church, 'flic author then goes on to relate the 
prodigies wrought in their conversion. 

The terms of conformity proposed to these Christians by 
Austin related, among other things, to the observation of 
Easter and the festivals of the Romish church. A divi- 
sion among the people immediately ensued, and the diffe- 
rent branches of the church were designated as the old 
and the new. The old, or Sabbatarian Baptist church 
retained their original principles; while the new adoj 
the keeping of the Dominical day, infant baptism, and the 
other superstitions of the Romish hierarchy 

Benius' Councils, fol. 1448, says that a council was cele- 
brated in Scotland in 1203, in which the initiation or first 
bringing in of the Lord's day was determined. Lucius 
says of this council, that " it was enacted that the Domini- 
cal day should be holy, beginning at the twelfth hour on 
Saturday, until Monday.'' "The same year,' says Ho- 
veden, " Eustachius, Archbishop of Flay, returned into 
England, and therein preached the word of God from 
city to city, and from place to place, and said the command 



SEVENTH-DAY BAPTISTS OF ENGLAND. 109 

under written, came from heaven about the observation of 
the Dominical clay ; that it was found in a letter at Jeru- 
salem, on the tomb of St. Simeon, which the Archbishop, 
after fasting, praying, and doing penance, at length ven- 
tured to take and read, which was as follows : 

" I, the Lord, who commanded you that you should 
observe the Dominical holy day, and ye have not kept it, 
and ye have not repented of your sins, as I said by my 
gospel. Heaven and earth shall pass away, but my word 
shall not pass away. I have caused repentance unto life 
to be preached unto you, and ye have not believed. I 
sent Pagans against you, who shed your blood, yet ye 
believed not ; and because ye kept not the Dominical holy 
day, for a few days ye had famine. But I soon gave you 
plenty, and afterwards ye did worse. I will again, that 
none, from the ninth hour of the Sabbath,* until the rising 
of the sun on Monday, do work anything, unless what is 
good, which, if any do, let him amend by repentance. 

" And if ye be not obedient to this command, amen, I 
say unto you, and I swear unto you, by my seat and 
throne, and cherubim, who keep my holy seat, because I 
will not command anything by another epistle, but I will 
open the heavens, and for rain I will rain upon you stones, 
and logs of wood, and hot water by night, that none may 
be able to prevent, that I may destroy all wicked men. 
This I say unto you ; ye shall die the death ; because of 
the holy Dominical day, and other festivals of my saints, 
which ye have not kept, I will send unto you beasts having 
the heads of women, and the tails of camels; and they 
shall be so hunger-starved that they shall devour your 
flesh." 

There is more of this wretched stuff; but let this suffice 

* Observe, the seventh day is called the Sabbath, 
10 



110 SABBATARIAN CHURCHES. 

as a specimen of the arts and intrigues used to impose 
upon the simple and unsuspecting, by a forged letter pur- 
porting to be from heaven. 

The same author goes on to state that " the king and 
government of England opposed the discontinuance of the 
markets upon the Dominical day, and required that those 
who observed it in such a way should be brought to the 
king's court to make satisfaction, or otherwise purge 
themselves of the observance of the Dominical daj\'' 

In this connexion I will just add a few more expedients 
of the Romanists at that time t<> deceive the people of 
England into a superstitious veneration for the first day, 

" But our Lord Jesus Christ, whom we ought to obey 
rather than man, who, made famous and exceedingly re- 
nowned, dedicated unto himself this day, which ^ve call 
the Dominical or Lord's day, by his birth, and by his 
resurrection, by his coming, and by the sending of the 
Holy Spirit upon his disciples, he raided up miracles of his 
virtue, and thus manifested it upon some transgressors of 
the Dominical day : 

" Upon a certain Sabbath, after the ninth hour, a cer- 
tain carpenter in Bevcrlac, making a wooden pin against 
-the wholesome admonition of his wife, being struck with a 
palsy, fell to the ground. A certain woman, knitting 
after the ninth hour of the Sabbath, whilst she was very 
anxious to knit out part of her work, falling to the earth, 
struck with the palsy, she became dumb. And at Noa- 
fortum, a village of Master Roger Arundel, a certain man 
made for himself bread, baked under the ashes, on the 
Sabbath, after the ninth hour, and eat of it, and reserved 
to himself part until the morning, which when he brake, 
upon the Dominical day, blood came out of it. And he 
that saw it hath given testimony, and his testimony is 
true. 






SEVENTH-DAY BAPTISTS OF ENGLAND. Ill 

"And at Wakefield, upon a certain Sabbath, when a 
miller, after the ninth hour, endeavoured to grind corn, 
suddenly, in the place of meal, there issued out so great a 
stream of blood, and the mill-wheel stood immovable 
against the vehement impulse of the water ; and those 
who saw marvelled, saying, ' Forgive, Lord, forgive thy 
people !' And at Lincolnshire, a certain woman had pre- 
pared dough, or paste, or pudding pie, which carrying to 
the oven, after the ninth hour of the Sabbath, she put into 
a very hot oven ; and when she had drawn it out, she 
found it not baked, and she put it again into the oven, 
made very hot ; and on the morning, and on Monday, 
when she thought to have found the bread baked, she 
found the dough unbaked. Also, in the same province, 
when a certain woman had prepared her dough, willing to 
carry it to the oven, her husband said, ' It is the Sabbath: 
— the ninth hour is now past. Let it alone until Monday.' 
And the woman, obeying her husband, did as he com- 
manded, and wrapped the dough in linen, and, in the 
morning, when she went to look at the dough, lest it 
should exceed the vessel, because of the leaven put into it, 
she found, by divine • will, bread made thereof, and well 
baked with material fire. This is a change of the right 
hand of the Most High ; and although the Almighty Lord, 
by these and other miracles of his power, did invite the 
people to the observation of the Dominical day, yet the people, 
fearing more kingly and human power than divine, and 
fearing more those who kill the body, and can do no more, 
than Him who, after killing the body, can send the soul to 
hell, and fearing more to lose earthly things than hea- 
venly, and transitories than eternals, as a dog to the vomit, 
returned to keep markets of things saleable upon the 
Dominical day." 

The term Sabbath, during all this period, was applied 



112 SABBATARIAN CHURCHES. 

exclusively to the seventh day. Indeed, whenever, for 
fourteen or fifteen centuries, that name occurs, it must be 
understood as applying to the last day of the week. Up 
to the present time, on the records of England, particu- 
larly on the Journals of the House of Lords, the highest 
court of England, all things entered as done on the seventh 
day are entered as done die Sabbati, upon the Sabbath 
day. From the time of Constantine to the Reformation, 
Sunday was never regarded as the Sabbath, nor called by 
that sacred name. During all this time, in England, here 
and there, were found individuals who observed the Sab- 
bath — the seventh day of the week — strictly, though ex- 
posed to many privations and frequent persecutions. Of 
their numbers or their locations we have at present but 
very imperfect accounts. The mass of men regarded the 
Sabbath as abolished; — Sunday as no Sabbath, but merely 
a church-holiday, to which they paid no conscientious 
regard. With the dawn of the Reformation a new spirit 
of inquiry was awakened in regard to the duties of prac- 
tical godliness. Among the subjects for discussion we find 
the Sabbath early introduced and thoroughly examined. 
There was one class of reformers who, dwelling alone on 
the sufficiency of faith and the frceness of the Gospel, 
trembled at the thought of imposing rules upon men, and 
expressed a sort of holy horror at the term "law.*' Of 
this description were Luther and Calvin. It is well known 
that the former recommended to Christians "to ride, dance, 
and feast," on Sunday, rather than to submit to any in- 
fringement of the liberty of conscience. But there were 
others, who contended that an institution given in Para- 
dise, and enforced by one of the commandments of the 
Decalogue, could not have been abolished; yet, finding 
themselves in the dilemma of observing another day than 
that originally appointed, they maintained that the day 



SEVENTH-DAY BAPTISTS OF ENGLAND. 113 

had been changed so early as to justify us in allowing it. 
A third class contended that an institution so early given, 
and so often enforced, could not have been abolished or 
changed without explicit authority ; that this explicit 
authority had never been given; and, therefore, the 
seventh day of the week, and that only, should be ob- 
served. Compared with the whole, the number who 
acknowledged the perpetuity and morality of the Sabbath, 
and manifested a sacred regard for either the first or the 
seventh day, was small. However, they were sufficient to 
prove that wherever the subject of the Sabbath has been 
considered, there has always been found those who, by 
precept and example, have witnessed for the Sabbath of 
the fourth commandment. 

In 1595, a book was written and published by Dr. Bound, 
in which the morality of the Sabbath, and a change of the 
day, was advocated in quite a masterly manner. This 
excited a controversial spirit, and was soon followed by 
many others, both for and against his view. The ortho- 
doxal doctrine of the Church of England, by bishops and 
historians, then was, that the Sabbath had been abolished, 
and that the Lord's day, so called, was altogether another 
institution, which could not be enforced by the fourth 
commandment. Among the men who held this view, we 
may mention Dr. Francis White, Lord Bishop of Ely, 
Dr. Peter Heylyn, Edward Brerewood, Gilbert Ironsides, 
and others. Against these men were arrayed the leading 
Puritans, who maintained the morality of the Sabbath and 
the necessity of restraining men by the sanctions of the 
fourth commandment. Many true Sabbatarians, however, 
stood opposed to both these parties, maintaining not only 
the morality of the Sabbath, but the obligation to observe 
the seventh day of the week. A work supporting this view, 
from the pen of Theophilus Brabourne, appeared in 1628. 

10* 



114 SABBATARIAN CHURCHES. 

He took the position that the fourth commandment was 
simply and entirely moral ; that the seventh clay of the 
week ought to be an everlasting holyday in the Christian 
Church ; and that the Sunday is an ordinary working day, 
which it is superstition and will-worship to make the Sab- 
bath of the fourth commandment. This view was adopted 
by considerable numbers in England, and has been repre- 
sented from that day to this, by men of learning and piety. 
Many who remained in connexion with the established 
church, were conscientious observers of the seventh day 
Sabbath, among whom were several ministers of piety, 
and authors of eminence. 

About the same time, small dissenting parti* Q to 

organize churches and to boldly maintain the worship of 
God upon the Sabbath. Of these the Natton Church 
has been much celebrated. It is situated in the west of 
England, near Tewksbury, and about fifteen miles from 
Gloucester, thirty-five from Birmingham, and ninety from 
London. The first pastor of this church whose name has 
come down to us was Mr. John Purser. He is represented 
as a very worthy man, and a great sufferer for conscience, 
sake. He was descended from an honourable family, and 
was heir to a considerable estate, but his father disinherited 
him because he observed the seventh day for the Sabbath. 
Notwithstanding this wrong, it pleased Divine Providence 
to bless him abundantly in the little that he possessed. 
He became a respectable farmer, and lived at Ashton- 
upon-Carrant, in the Parish of Ashchurch, in the county 
of Gloucester, during the reigns of Charles and James 
the Second. In common with other nonconformists, he 
experienced much oppression and great opposition on 
account of his religion. At one time his persecutors 
came upon him while he was engaged in ploughing a 
field, and took from him his team and utensils of hus- 



SEVENTH-DAY BAPTISTS OF ENGLAND. 115 

bandry. Notwithstanding the severity of the laws against 
dissenters, the officers, in many instances, far exceeded 
their commission, and sometimes w r ere made to suffer for 
it. Such was the case in this instance ; for one Wil- 
liam Surman, Esq., a conformist, but worthy man, seeing 
the cruelty and injustice of thus depriving an honest man 
of his property and the means for procuring a liveli- 
hood, obliged his adversaries to return the property 
thus wrongfully taken* It appears from authentic testi- 
monies that he suffered much during the persecutions 
between 1660 and 1690. But he overcame all by faith 
and patience, and came out of the furnace like gold doubly 
refined. 

It is probable that Mr. Purser commenced his ministry 
in 1660, but did not receive ordination until some years 
later. In the mean time one Mr. Cowell was the chief 
preacher at Natton, and an author of some eminence, 
having published a book entitled "The Snare Broken," 
which seems to have occasioned considerable difficulty 
between the observers of the first and seventh day. Mr. 
Cowbell appears to have been rather wavering and unstable, 
but withal a pious and well-meaning man. He departed 
this life in 1680, when Mr. Purser took the principal charge 
of the church. The Sabbatarians at this time were widely 
scattered. There was no meeting-house, and Mr. Purser 
opened his dwelling for that purpose. He also held meet- 
ings at various other private houses, in different places, by 
which those living at a distance w r ere accommodated by his 
labours. It may be remarked, that although this worthy 
man steadily pursued the occupation of husbandry, and 
reared a large family, he faithfully served the church. 
While his hands were industriously employed, his medita- 
tions w T ere upon things above, and upon these occasions he 
was highly favoured with manifestations of the divine pre- 



116 SABBATARIAN CHURCHES. 

sence. All his children and grandchildren were also dis- 
tinguished for virtue and piety, though many of them 
adopted the first day for the sake of convenience, and be- 
came worthy members of Baptist churches. Mr. Purser, 
through age and infirmity, was unable to discharge the 
duties of the sacred office for some time before his death, 
which occurred in 1720. 

His successor, Mr. Edmund Townsend, was plain and 
unobtrusive in his manners, but was highly respected for 
his cajidour and integrity. Soon after his ordination he 
took up his residence for a time with the Mill-Yard Church ; 
and then, in 1727, accepted an invitation to become the 
pastor of the Cripplegate fraternity, which had been left 
destitute by the death of Joseph Stcnnett. 

When Mr. Townsend left this church, he waa succeeded 
by Mr. Philip Jones, who discharged the duties pertaining 
to this sacred office for nearly fifty years. His oolleag 
Mr. Thomas Boston, was a young man of great promise and 
usefulness. Mr. Jones lived for several years at Chelten- 
ham, but held meetings at Natton, Panford, and other towns, 
for the purpose of accommodating members living at each 
of those places. In 1731, he removed to Upton, but con- 
tinued his ministry in different places. In this way he 
encountered many difficulties, sometimes haying to travel 
in the worst of weather, and at others running great risks 
from the floods of the Severn and Avon. Yet neither 
dangers nor inconveniences were suffered, to interfere with 
his duty. His character has been thus given by a contem- 
porary : " He was a holy man of God, and a great and 
lively preacher of the gospel. Few were better acquainted 
w T ith the scriptures ; for, whatever his subject was, he could 
have chapter and verse to prove the whole. In short he 
was a living concordance ; a man of unblemished character, 
a sincere friend, and a faithful reformer, but always in the 



SEVENTH-DAY BAPTISTS OF ENGLAND. 117 

spirit of meekness. Perhaps but a few living had a greater 
command over the passions than he had." 

Previous to the death of this worthy man, in 1770, Mr. 
Thomas Hiller, his nephew, accepted the pastoral care of 
the Baptist church in Tewksbury, near Natton. He was 
a Sabbatarian in both opinion and practice, and conse- 
quently was invited to serve the Sabbath-keeping church 
at the same time that he remained pastor of the First-day 
Baptist church. He accepted the invitation, and continued 
to minister to both churches until his death, a few years 
ago. His ministry is said to have been successful in both 
Natton and Tewksbury ; although in what that success 
was seen it would probably be problematical to determine. 
The church over which he presided has become a mere 
handful, in the greatest want of spiritual strength and 
support. Mr. Hiller w T as doubtlessly a man of worth, and 
deeply interested in the spiritual welfare of both churches, 
by whom his memory is still highly venerated; but the 
history of his connexion with these fraternities proves 
that no man can successfully serve two masters. It is 
barely possible that a minister of the gospel, who is at one 
and the same time the pastor of one church worshipping on 
the seventh day of the week, and another church worship- 
ping on the first day of the week, can be faithful to both. 
Since the death of Mr. Hiller, the congregation at Natton 
have been without a pastor. However, it has engaged the 
services of a worthy Baptist minister from Tewksbury for 
a considerable time. 

It is worthy of note, that, in 1746, Mr. Benjamin Purser, 
the youngest son of Rev. John Purser before mentioned, 
purchased an estate in the village of Natton, and fitted up, 
at his own expense, a chapel for divine worship, adjoining 
his dwelling-house. It is a small room, distinguished only 
for neatness and convenience. He also walled in a corner 



118 SABBATARIAN CHURCHES. 

of his orchard for a burial-place. When he died, in 1765, 
he donated the house and burial-place to the church, toge- 
ther with ten pounds a year out of his estate to all suc- 
ceeding ministers. At the present time the congregation 
is so small that the chapel is not opened except upon extra- 
ordinary occasions, such as a funeral or the like. It sei 
however, as the depository for a small collection of rare 
and valuable books. 



THE CRIPPLE GATE OHDBC& 

A congregation of Sabbatarians, known under that 
denomination, was gathered in London by Francis Bamp- 
field, during the reign of Charles the Second. Mr. Bamp- 
field was descended from an ancient and honourable family 
in Devonshire, and was a brother of Thomas Bampfield, 
Speaker in one of Cromwell's Parliaments. Having been 
designed for the ministry from childhood, lie received a 
classical education, at Wadham College, Oxford, where he 
remained for eight years. Subsequently he was provided 
with a living in Dorsetshire, and was likewise chosen Pre- 
bend of Exeter Cathedral. Thence he was transferred to 
the populous town of Sherburne, where he exerted a D 
extensive and happy influence among the members of the 
established church. In this connexion he continued only 
a short time ; for beginning to doubt the authority of the 
church to prescribe forms of worship, he became in the end 
a decided nonconformist. Consequently he was not only 
ejected from the ministry, but confined in Dorchester jail, 
for preaching and conducting religious services contrary to 
law. During his imprisonment, which continued about 
eight years, his views upon the subjects of the Sabbath and 
baptism were materially changed, and he became a decided 
advocate of Seventh-day Baptist sentiments. He preached 



SEVENTH-DAY BAPTISTS OF ENGLAND. 119 

his new opinions boldly to his fellow-prisoners, and several 
were led to embrace them. Soon after his release from 
Dorchester, Mr. Barnpfield went to London, where he 
preached the gospel for about tea years. In Bethnal 
Green, in the eastern parts of London, he gathered a small 
church, whose place of meeting was in his own hired house. 
This church was organized in 1676, and Mr. Bampfield 
continued its pastor until 1682, when he was brought before 
the Court of Sessions, on a variety of charges connected 
with his nonconformity. He was several times examined, 
and upon each examination required to take the oath of 
allegiance, which he persisted in refusing, alleging that his 
conscience would not allow him to take it. This resulted 
in his condemnation, the forfeiture of his goods, and a 
sentence of imprisonment during life, or what was equiva- 
lent, during the king's pleasure. The anxieties incident 
to this trial, combined with a naturally feeble constitution, 
together with his great privations, brought on a disease, of 
which he died in Newgate prison, on the 15th of February, 
1684, aged 68 years. 

The imprisonment of Mr. Bampfield was followed by 
the dispersion of his flock, but the times becoming more 
favourable, they reunited in church fellowship in 1686, and 
invited Mr. Edward Stennett, of TTallingford, to accept 
the pastoral care of their church. He partly complied, 
coming to London at stated periods to preach and ad- 
minister the ordinances, though he still retained his con- 
nexion with the people at Wallingford. But finding that 
he could not consistently serve both churches, he resigned 
the pastoral care of the London church in 1689. Mr. 
Stennett is distinguished as being the ancestor of the 
famous Stennett family, who were all Sabbatarians, and 
were for several generations an ornament to religion, and 
champions for the cause of Protestant dissent. Being on 



120 SABBATARIAN CHURCHES. 

the side of Parliament in the civil wars, he was exposed, in 
consequence, to the neglect of his relations and many 
other difficulties. Although a faithful minister, he pos- 
sessed no stated salary, but supported his family by the 
practice of physic. He bore a part in the persecutions 
which fell upon the Dissenters of that time. In several 
instances his escape seems altogether miraculous, and 
affords a striking evidence of Divine interposition. 

He was succeeded by his second son, Joseph Stennett, 
who had enjoyed the advantages of a liberal education. 
He came to London in 1685, and was employed for a time 
in the instruction of youth. His first appearance in the 
pulpit created a great sensation. His ministry was emi- 
nently evangelical and faithful ; ami while preaching con- 
stantly to his own church upon the Sabbath, he almost 
always waited in the ministry upon other congregations on 
the first day. Perhaps no Dissenting minister in England, 
at that time, exerted a more powerful influence, or main- 
tained a higher standing than did Mr. Stennett. He was 
at different times appointed by his brethren in the ministry 
to draw up letters and addresses of congratulation to be 
presented to the sovereign upon particular occasions. Mr. 
Stennett likewise appeared before the public as the author 
of other works, which acquired considerable popularity. 
Early in the year 1713, he began to decline, and on the 
11th of July fell asleep, in the forty-ninth year of his age, 
and the twenty-third of his ministry. 

The death of this worthy man was a particularly disas- 
trous event to his little flock, who remained for fourteen 
years without a shepherd, during which time they generally 
met for worship with the Mill- Yard Church. But in 1727, 
Mr. Edmund Townsend became their spiritual guide, in 
which relation he continued until his death in 1763. 

Subsequent to the decease of Mr. Townsend, the church, 



SEVENTH-DAY BAPTISTS OF ENGLAND. 121 

for four years, was supplied with ministerial assistance 
by different Baptist ministers, until Mr. Thomas White- 
wood accepted the pastoral office, in June, 1767. His 
race, however, was short ; for after preaching three times, 
and administering the Lord's Supper once, he was attacked 
by a fatal disease, of which he died the ensuing October. 

Dr. Samuel Stennett, son of Dr. Joseph Stennett, being 
at that period pastor of the Baptist church in Little Wild 
Street, London, was solicited to accept the pastoral office. 
It appears that he complied in part, performing all the 
duties without accepting the nominal relation of pastor. 
He administered the Lord's Supper, and preached to them 
regularly on the Sabbath morning ; while the afternoon 
service was conducted by four Baptist ministers in rotation, 
among whom were Dr. Jenkins and Dr. Rippon. 

In 1785, Robert Burnside accepted the pastoral charge 
of this church, in which relation he continued forty-one 
years. Mr. Burnside united to great natural abilities, a 
kind and loving heart, by which he was particularly qua- 
lified to impart instruction. He became tutor, at different 
periods, to the sons of several of the nobility, and dis- 
charged the duties attendant upon that difficult office in a 
manner honourable to himself, and advantageous to his 
pupils. He also prepared several works for the press ; 
among which was a volume on the subject of the Sabbath. 
He died in 1826, and was succeeded by John Brittain 
Shenstone, whose early labours had been in connexion with 
First-day Baptist churches. For more than forty years he 
was connected with the Board of Baptist ministers in 
London, of which he appears to have been the principal 
projector and main support. He commenced the observa- 
tion of the Sabbath in 1825, and upon the decease of Mr. 
Burnside accepted the pastoral care of the church, which 
he continued to serve until his death, in 1844. Since that 

11 



122 SABBATARIAN CHURCHES. 

event this church has been without a pastor, and is in a 
very low and enfeebled condition. 

THE MILL-YARD CHURCH. 

This church is located in the eastern part of London, 
but of its founder, or the date of its origin, our accounts 
are very imperfect and unsatisfactory. The present re- 
cords, in possession of the church, date back to 1673 ; but 
as they refer to another book which had been previously 
used, it is certain that the church was organized much 
earlier. Indeed, we have every reason to believe that this 
church is a perpetuation of the fraternity gathered by John 
James, the martyr, which originally met in Bull-Steak 
Alley, Whitechapel. We shall therefore consider Mr. 
James as the first pastor of this church. On the 19th 
day of October, 1661, while in the midst of a warm and 
fervent discourse, an officer entered the place of worship, 
forcibly ejected him from the pulpit, and led him away to 
the police under a strong guard. Thirty members of his 
congregation were likewise taken before a bench of justices, 
then convened at a public house in the vicinity, where each 
one was required to take the oath of allegiance, and those 
who refused to comply were committed to prison. Mr. 
James underwent a long and tedious examination, when he 
was committed to Newgate, upon the testimony of several 
profligate witnesses, by whom he was accused of speaking 
treasonable words against the king. At his trial, which 
came on about one month afterwards, his apparent inno- 
cence, deep piety, and resignation, sensibly affected a large 
concourse of spectators, but could not soften the obdurate 
hearts of his judges, by whom he was sentenced to be 
hanged, drawn, and quartered. He was unaffected by 
this horrid sentence, and calmly observed, " Blessed be 



SEVENTH-DAY BAPTISTS OF ENGLAND. 123 

God, whom man condemneth, God justifieth." While he 
lay in prison under sentence of death, he was visited by 
several persons of distinction, who were deeply affected by 
his patience and resignation, and who cheerfully engaged 
to exert their utmost influence to secure his pardon. But 
he appears to have been too well acquainted with the 
power and designs of his enemies, to have entertained much 
hopes of their success. 

Mrs. James, by the advice of her friends, was induced 
to present a petition twice to the king, setting forth her 
husband's innocence, and entreating his majesty to grant 
a pardon. But in both instances she was repulsed with 
scoffs and ridicule. At the scaffold, on the day of his exe- 
cution, he addressed the people in a very sensible and 
affectionate manner. Having finished the address, and 
kneeling down, he thanked God for covenant mercies, and 
for conscious innocence. He then prayed for all, both his 
friends and his enemies, for the executioner, for the people 
of God, for the spectators, for his church, and his family, 
and lastly, for himself, that he might enjoy a sense of the 
divine presence and support in this his hour of trial, and 
entrance into glory. When he had finished, the execu- 
tioner, who was much affected, said, " The Lord receive 
your soul;" to which Mr. James replied, "I thank you." 
A friend then observed to him, " This is a happy day for 
you;" he replied, "I thank God it is." He then thanked 
the sheriff for his courtesy, and bade farewell to his 
friends; then saying, "Father, into thy hands I commit 
my spirit," was launched into eternity. Bat the rage of 
the bigoted tyrant did not end here. His heart was taken 
from his body and burned, his body itself quartered, and 
the mutilated parts afiixed to the gates of the city, and his 
head set up in Whitechapel, on a pole opposite to the alley 
in which his meeting-house stood. 



124 SABBATARIAN CHURCHES. 

At the time when the present record of this church 
commences, 1673, William Sellers exercised the pastoral 
function. The church was then in a flourishing condition; 
the members being quite numerous, and strict discipline 
maintained. Mr. Sellers was probably the author of a 
work on the Sabbath, in review of Dr. Owen, which ap- 
peared in 1671. His ministry is supposed to have con- 
tinued until 1678. He was succeeded by Mr. Toursby, 
who was a man of considerable controversial talent, which 
he exercised in defence of the Sabbath. He prepared a 
work for the press upon that subject, but it is believed 
that it has long been out of print. His ministry cc;i 
in 1710. 

About this time two persons named Slater preached oc- 
casionally, though it does not appear that they were ever 
ordained. 

Mr. Savage, in 1711, accepted the pastoral office. His 
colleague, the venerable John Maulden, had long been the 
pastor of a Baptist Church in Goodman's Fiejds. which he 
left on account of his having embraced Sabbatarian princi- 
ples. After the decease of these worthy men, the pastoral 
office was vacant for some time, during which the preach- 
ing brethren officiated in the ministry in a manner pre- 
scribed at the business meetings of the church. In 1720, 
Dr. Joseph Stennett was invited to accept the pastoral care 
of this church. He was then presiding over a Baptist 
Church in Exeter, and after considerable delay declined the 
call. 

Mr. Robert Cornthwaite became their pastor in 1726. 
He had been connected with the Established Church, but 
becoming convinced that the gospel did not authorize any 
such establishment, he withdrew from its communion and 
identified himself with the dissenters. Becoming interested 
in the Sabbath controversy he soon decided for the seventh 
day, and was chosen pastor of this church, in which rela- 



SEVENTH-DAY BAPTISTS OF ENGLAND. 125 

tion he continued until his death in 1754. He was distin- 
guished for great mental vigour, and a firm adherence to 
whatever he deemed true and scriptural. He published 
several works relating to the Sabbath, which greatly con- 
tributed to draw attention to that important subject. 

Daniel Noble, his successor, was a member of a Sabbath- 
keeping family, and being designed for the ministry, re- 
ceived the advantages of a liberal education. His studies 
were pursued first in London, and afterward at the Glas- 
gow University. He commenced preaching occasionally 
at Mill- Yard in 1752, took the pastoral charge when that 
office became vacant, in which connexion he remained until 
his death in 1783. 

At this time William Slater, a member of the church, 
was invited to conduct the services. This he did with such 
general acceptance that he received ordination, and became 
the pastor of the church. His ministry was very success- 
ful, and continued until he died, in 1819. 

For several years ensuing that event the church was 
without a pastor, being supplied with ministerial assistance 
by brethren of other denominations, until William Henry 
Black, the present incumbent, became its spiritual guide. 
Through the pious liberality of one of its members, the 
Mill-Yard Church enjoys the benefit of an endowment. 
Mr. Joseph Davis, who united in its connexion at the time 
that John James suffered martyrdom, purchased, in 1691, 
the grounds adjoining the present Mill-Yard Church, erected 
the place of worship, and provided for the permanency of 
the society. This property was conveyed to trustees, ap- 
pointed by the church, in 1700. In 1706, shortly before 
his death, Mr. Davis bequeathed his property to his son, 
with an annual rent-charge in favour of the Mill- Yard 
Church, together with seven other Sabbatarian churches in 
England. He likewise provided, conditionally, that his 

11* 



126 SABBATARIAN CHURCHES. 

whole property might afterward come into the possession 
of the church, and be vested in trustees -for its benefit. 
Mr. Davis, in the earlier part of his life, had suffered ex- 
tremely from severe persecutions. He was a prisoner in 
Oxford Castle for nearly ten years, from which he was 
released in 1673. Subsequently he entered into business 
in London, where prosperity attended him, and he not 
only obtained a competence, but became a wealthy man. 
Few have made a more laudable use of riches, and I would 
say to the reader, go thou, and do likewise. 

A short account of some of the most eminent among 
those who embraced Sabbatarianism previous to the orga- 
nization of these churches, may be interesting to the gene- 
ral reader. 

Shortly after the publication of Dr. Bound's book, in 
which he advanced the modern notion regarding the so- 
called Christian Sabbath, that it is a perpetuation of the 
fourth commandment, but that the day specified therein 
had been changed by divine authority, we first hear of John 
Traske, who both wrote and spoke in defence of the 
seventh day. 

He also contended that the scriptures are sufficient to 
direct in religious services, and that the state has no right 
to prescribe any ordinances contrary to the laws of God. 
For this he was brought before the Star-Chamber, where 
a long discussion was held respecting the Sabbath, in which 
Dr. Andrews, Bishop of Winchester, took a prominent part. 
Traske could not be turned from his opinion, but received 
a censure in the Star-Chamber. " He was sentenced on 
account of his being a Sabbatarian," says Paggitt's Here- 
siography, " to be set upon the Pillory at Westminster, and 
from thence to be whipped to the Fleet Prison, there to 
remain a prisoner for three years. His wife, Mrs. Traske, 



SEVENTH DAY BAPTISTS OF ENGLAND. 127 

was confined in Maiden Lane and the Gate House Prisons 
fifteen years, where she died, for the same crime. 

Another distinguished advocate for the truth was Theo- 
philus Brabourne, a learned minister in connexion with 
the Established Church. He wrote a book, which was 
published in London in 1628, wherein he argued that the 
Lord's Day is not the Sabbath by divine institution, but 
"that the seventh day is still in force." For this, and 
similar works, he was arraigned before the Lord Archbishop 
of Canterbury, and the Court of High Commission. His 
examination was conducted in the presence of many per- 
sons of high distinction, and several lords of his Majesty's 
Privy Council. For some reason, it is not possible to 
ascertain distinctly what, though probably he was over- 
awed by the character of the assembly, he signed a recan- 
tation and went back to the bosom of the church. Never- 
theless he continued to assert, that if the Sabbatic institution 
be indeed moral and perpetually binding, the seventh day 
ought to be sacredly kept. 

About the same time, it appears that Philip Pandy 
commenced propagating the same doctrines in the northern 
parts of England. He was educated in the Established 
Church, of which he became a minister. He withdrew from 
its communion, however, and became the mark for many 
shots. He held several important disputes about his pecu- 
liar sentiments, and contributed much to promulgate them. 

James Ockford, another early advocate of the Sabbath 
in England, appears to have taken part in the discussions 
in which Traske and Brabourne were engaged. He also 
wrote and published a book in 1642, which was seized and 
burned by the authorities of the Established Church. 

There does not appear to have been any regularly orga- 
nized churches of Sabbatarians in England, until the com- 



128 SABBATARIAN CHURCHES. 

mencement of the seventeenth century, though subsequent 
to that period there were eleven of these fraternities, be- 
sides many scattered Sabbath-keepers, in different parts of 
the kingdom. These churches were located in the follow- 
ing places, viz. : Braintree, in Essex ; Chersey ; Nor- 
weston ; Salisbury, in Wiltshire ; Sherbourne, in Bucking- 
hamshire ; Natton, in Gloucestershire ; Wallingford, in 
Berkshire ; Woodbridge, in Suffolk ; and three in London — 
the Mill- Yard, Cripplegate, and Pinner's Hall Churches. 
Eight of the eleven are now extinct, and hence a complete 
account of them cannot be obtained. 

A very interesting correspondence between the Mill- 
Yard Church and the General Conference of the Seventh- 
day Baptists in the United States lias been carried on for 
the last fifty years. In 1844, George B. Utter, as dele- 
gate from that body, visited the brethren in England, where 
he was hospitably entertained. The worthy pastor of the 
Mill- Yard Church is, I understand, collecting materials for 
a history of the Lives and Writings of Sabbatarians in 
England, and likewise preparing a list of Sabbatarian 
authors, together with an account of all the books which 
have been published that relate to the Sabbath controversy. 

From an attention to the foregoing it will be perceived 
that Sabbatarianism has greatly declined in England ; 
and that decline seems to have been produced by the ope- 
ration of a variety of causes. There are certainly great 
inconveniences, particularly in large towns and cities, con- 
nected with the observance of a day of rest so utterly at 
variance with the popular custom as that of the seventh 
day has ever been. This, with that spirit of conformity 
by which men are ever prone to accede to established 
usages, together with the fact that they never instituted 
any associational organization, sufficiently accounts for 



SEVENTH-DAY BAPTISTS OF ENGLAND. 129 

their early declension, without supposing any unsoundness 
in their creed.* 

We have every reason to believe that formerly, and down 
so late as the commencement of the seventeenth century, 
Seventh-day Baptist churches, of considerable magnitude, 
existed at the foot of the Grampians, and among the Welsh 
mountains, but their history appears to be buried in obli- 
vion. 

I have also been recently informed that there is a Se- 
venth-day Baptist church near Burton-upon-Trent, and 
nine miles from Derby. That a Mr. Witt, in 1832, offi- 
ciated as pastor. That they own a large brick meeting- 
house, in which their meetings are solemnized every Sab- 
bath day, and are a very respectable body of people. 

* I have been informed that there is at this time a small society of 
Seventh-day people in the west part of England, in the vicinity of St. 
Asaph, but will not vouch for the accuracy of the statement. 



CHAPTER III. 

SEVENTH-DAY BAPTISTS IN THE UNITED STATES. 

SECTION I. 
GENERAL HISTORY. 

The Seventh-day Baptist churches in the United St;r 
occupy isolated situations in different parts of the Union, 
and are distinguished from other religious denominations 
by certain distinctive views relative to the immutability of 
every precept of the moral law. 

The term Sabbatarian was formerly adopted by those of 
the same persuasion in England, subsequent to the Refor- 
mation, when the word Sabbath was applied exclusively to 
the seventh day of the week, and those observant of it as 
holy time were regarded as the only Sabbath-keepers. 
This term, though highly expressive of the main Sabbath 
doctrine, w T as, on account of its supposed indefiniteness, 
rejected by the General Conference of the American 
Churches, in 1818, and the appellation of Seventh-day 
Baptist, which was considered more generally expressive, 
adopted in its stead. 

The differences existing between the Seventh-day Bap- 
tists and the other Baptist denominations, all relate to the 
Sabbatical ordinance. In respect to this the former be- 
lieve that no system of morality can be complete which 
does not include time devoted to God and religious wor- 
ship ; that the seventh day was particularly appropriated 



SEVENTH-DAY BAPTISTS IN UNITED STATES. 131 

and set apart for this purpose in Paradise, and was 
designed, not for any one class or race of men, but for all 
mankind ; that it forms a necessary part of the moral law, 
which is immutable and unchangeable in its nature, and of 
universal obligation ; that no other day was substituted 
for this by divine authority at the introduction of Chris- 
tianity ; that the first day is nowhere mentioned in the 
sacred volume as possessing a divine character ; that what- 
ever respect was paid to it in the primitive ages originated 
from the supposition that it was the weekly anniversary of 
the glorious triumph of the risen Saviour, and not from, 
the idea of its being the Sabbath ; and that the substitu- 
tion of the first for the seventh day, as holy time, was 
brought about by the Antichristian power, who, according 
to the word of prophecy, was to usurp the prerogatives of 
the Deity, and change times and laws. 

These opinions, though countenanced by Holy Writ, and 
perfectly agreeable with many historical records, are 
directly in opposition to the popular prejudices of the day, 
and, consequently, their conscientious supporters have 
been exposed, sometimes, to downright persecution in the 
shape of fines and imprisonment, and at others, to the 
equally cruel, though less ostensible, suffering imposed by 
vituperative sarcasm and disingenuous ridicule. 

We have all heard of a very expressive proverb, import- 
ing that the world will think of us just as we think our- 
selves. Perhaps the seventh-day people have not made 
sufficient exhibitions of self-gratulation. Perhaps they 
have walked too contentedly down the valley of humilia- 
tion, involved in the shadows of obscurity. Certain it is, 
that they have striven to make themselves acceptable to 
God rather than to men ; that they have been distinguished 
more for morality, good sense, and quiet, unobtrusive 
manners, than for brilliant, but superficial, attainments ; 



132 SABBATARIAN CHURCHES. 

and that they have been rewarded, not by outbursts of 
popular applause, not by a rising upon them of the sun of 
worldly prosperity, but by the sweet consciousness of doing 
right, and a slow but steady progress in Christian know- 
ledge and acquirements. The Seventh-day Baptist churches 
have been blessed and honoured by the labours and exam- 
ple of a succession of worthy ministers. Men, pre-emi- 
nently qualified to break the bread of life, and administer 
the milk of the word ; — men truly apostolic in simplicity 
and purity of doctrine, in fervour of piety and zeal. True, 
they have not been distinguished for the wisdom of this 
world. They have not rejoiced in the learning of Bossuet, 
neither have they exhibited the eloquence of Bourdalone, 
Massillon, or Whitefield ; but they have adhered steadily 
to the truth, have been uncompromising in opposition to 
error, and little prone to seek worldly honours and emolu- 
ments. Few of them have ever grown rich except in 
grace ; indeed, the possibility of opulence was precluded by 
the cost of living, and the smallness of their salaries. The 
same has also operated to prevent the accumulation of 
large libraries by the ministry, or their devoting much time 
to learned research or literary pursuits. 

Few denominations of Christians have been equally dis- 
tinguished for fraternal feeling and unanimity of senti- 
ment ; — in no one has society assumed a more healthy and 
moral tone. Industry, frugality, and integrity, are their 
leading characteristics ; mendicity is rare among them, and 
squalid poverty unknown. 

Man is eminently a social being. No one perceives, 
perhaps no one apprehends, how much society contributes 
to strengthen and perfect the noblest virtues and highest 
attainments. The affections are particularly under the 
control and guidance of social influences. The interchange 
of the forms of hospitality and courtesy powerfully pro- 



SEVENTH-DAY BAPTISTS IN UNITED STATES. 133 

motes the growth of friendship and kindliness of feeling. 
Consequently, social worship is of the highest importance 
to every Christian fraternity ; and nothing is more pro- 
ductive of congeniality of sentiment and unity of design 
between churches of the same faith and order than fre- 
quent convocations for mutual encouragement and edifica- 
tion. The Seventh-day Baptists were aware of this, and, 
accordingly, when the church in Newport, R. I., organized 
a part of its members into a separate and distinct body, 
now known as the First Hopkinton Church, it was stipu- 
lated that an annual interview should take place, which 
was subsequently known as the yearly meeting. Thus 
was formed a little confederacy, whose bounds gradually 
enlarged as new churches were instituted, until it included 
the parent churches of Rhode Island, Connecticut, New 
York, and New Jersey. These meetings were held alter- 
nately at different places, and were usually attended by 
the ministers and other leading members of the respective 
churches, who generally travelled at their own expense, 
and spent some time in this social and religious visit. The 
consequences of this interchange of Christian sympathies 
and feelings were every way delightful. The bonds of 
union were cemented, many pleasing acquaintances were 
formed, and a warm and growing attachment to the Sab- 
bath, and the cause of truth, increased in the minds of all. 
So early as 1800, the churches composing this denomina- 
tion began to consider the expediency of establishing some 
formal ecclesiastical organization. This was considered 
the more necessary in consequence of certain differences in 
some doctrinal sentiments that prevailed to a considerable 
extent. The question was under consideration until 
1805, when, at a meeting convened at Hopkinton, certain 
articles of union were agreed upon, and subscribed by dele- 
gates from eight sister churches ; and thus an ecclesiastical 

12 



134 SABBATARIAN CHURCHES. 

body for the transaction of business was formed, which was 
denominated the General Conference. 

The second session of this venerable body was held at 
Berlin, the third at Cohansey, now Shiloh, and the fourth 
again at Hopkinton. In 1808, the Lost Creek and New 
Salem churches, in Virginia, united with the Conference, 
which subsequently received continual and almost annual 
additions. 

The meetings of this body were solemnized alternately 
from place to place, and were attended with the most 
happy consequences. Before the venerable body, whose 
members were uniformly distinguished for integrity, can- 
dour, and piety, all difficult cases were brought for con- 
sideration and adjustment. Here divisions were recon- 
ciled, schisms healed, and such differences as appeared 
likely to disturb the general peace removed. Here, also, 
religious and benevolent enterprises were projected and 
recommended to the churches for their action and con- 
sideration. The authority of the General Conference was 
subject to several limitations, which will be perceived by 
attending to the form and government of the Sabbatarian 
fraternities. Every church is in itself a distinct body, 
capable of transacting its own concerns, of receiving or 
expelling members, of appointing its own pastor and other 
officers, fixing their salaries, and suspending their minis- 
trations in case of impiety or gross immorality. The 
internal regulations of these churches are simple and 
democratic, every member being equally entitled to a 
vote, and the pastor, except by the superior respect at- 
tached to his station, having no more voice, and exercising 
no more influence in business affairs, than a private indi- 
vidual. It could not be expected that these churches, 
after having experienced the benefits of their equal and 
impartial government, would accede to the establishment 



SEVENTH-DAY BAPTISTS IN UNITED STATES. 135 

of any ecclesiastical organization that might tend to sub- 
vert their independence, or to centralize in an extraneous 
body the authority which was then disseminated through 
and exercised by the members of the churches themselves. 
Accordingly, we find that the right to choose, elect, and 
ordain their own deacons was still retained by the churches, 
as well as the privilege of specifying from their numbers 
such candidates for the ministry as appeared eligible for 
that sacred office, which specification and appointment, 
being submitted to the Presbytery (a board of ministers 
appointed for that purpose), by whom the qualifications, 
talents, and character, of the candidate is examined, which 
examination proving satisfactory, he is forthwith ordained 
by the laying on of f hands. 

Neither has the Conference any right to institute a 
judicial investigation of any difficulties that may arise 
between individual members and the churches to which 
they belong, nor to attempt any interference with dissen- 
sions between sister churches, except by special and par- 
ticular invitation, and unless the subject has been pre- 
viously laid before the respective churches, and their dele- 
gates to the Conference instructed to take cognizance of 
the matter. 

Such churches of the Sabbatarian order as desired ad- 
mission into this confederacy, were required to furnish a 
written exposition of their doctrinal sentiments respecting 
regeneration by the Holy Spirit, justification by faith, and 
salvation through the merits of Jesus Christ, which, prov- 
ing satisfactory, the right hand of fellowship was extended 
to their delegate on behalf of the Conference. Here we 
may observe that this proceeding was not calculated nor 
intended to establish any inquisitorial censorship of doc- 
trinal views, but to perpetuate good order, unanimity of 
sentiment, and purity of faith. 



136 SABBATARIAN CHURCHES. 

At the time of the organization of the General Con- 
ference, there were several churches of Seventh-day Bap- 
tists who remained aloof from that confederacy. Of these, 
one was situated in a very pleasant country, on the west 
fork of the Monongahela River, in Harrison County, Vir- 
ginia. This church, in 1808, sent a letter to the Confe- 
rence, requesting admission into that body, but stating 
their practice of receiving first-day members. In conse- 
quence of this, their reception was postponed, and an 
admonitory message upon the subject prepared and sent 
to them. This church soon fell into a decline ; its mem- 
bers removed into other parts, and it finally became ex- 
tinct. 

With the exception of the minutes of the General Con- 
ference, and one or two other works scarcely deserving of 
consideration, the Seventh-day Baptists made no attempt 
to form a denominational literature until 1820, when an 
association of ministers edited and published a periodical 
designated the Missionary Magazine. About the bum 
time a collection of hymns for the use of the denomination 
was made, which met with very general acceptance and 
applause. After the publication of the magazine had been 
continued for two or three years, various causes contributed 
to render the further prosecution of the enterprise inexpe- 
dient and unadvisable. Upon the discontinuance of the 
magazine, the necessity of a denominational literary organ 
was very generally felt, but engagements in other pursuits, 
fears of pecuniary losses, and other causes, operated to 
prevent the enterprise until 1827, when Deacon John 
Maxson, of Scott, projected and brought into successful 
operation a weekly newspaper, called the Protestant Sen- 
tinel, which, by untiring energy and perseverance, he suc- 
ceeded in supporting and publishing for several years. 
The paper was first issued at Homer, then at Schenectady, 



SEVENTH-DAY BAPTISTS IN UNITED STATES. 137 

and finally at De Ruyter. To Deacon Maxson, the pub- 
lication of this paper appears to have been, from the first, 
a losing concern. His engagement in the enterprise was 
not undertaken with the view or expectation of pecuniary 
profit. He was influenced by considerations far more 
sacred and important. No doubt in the advantages secured 
by that enterprise to his brethren he feels amply repaid 
for all his toils and difficulties ; for a man of his benevolent 
heart and amiable disposition ever forgets all personal 
considerations in the general good. 

When the press was removed to De Ruyter, Deacon 
Maxson resigned the editorial charge, which passed in a 
very short period through several hands ; the paper bear- 
ing the name of The Seventh-day Baptist Register. Even 
here its location was not considered as the most favourable, 
and many supposed that the city of New York would 
afford a more eligible situation. To that place, therefore, 
in 1844, it was removed, and the Rev. George B. Utter 
assumed the editorial chair, since which removal it has 
borne the name of The Sabbath Recorder. 

The denomination became early aware of the utility of 
tract publications, and the General Conference in 1831, 
recommended the formation of tract societies in the diffe- 
rent churches, which should become auxiliary to a general 
tract executive committee, annually appointed by that 
body, to procure, examine, and publish such tracts as in 
their opinion might be desirable. In compliance with this 
suggestion, such organizations were instituted in nearly all 
the churches, and several tracts were procured and printed. 
But the tract cause, like that of the denominational paper, 
laboured under much discouragement and great embarrass- 
ment. As a means for disseminating Christian truth and 
knowledge, it does not seem, even yet, to be duly appre- 
ciated. The want of available funds crippled its opera- 

12* 



138 SABBATARIAN CHURCHES. 

tions, and lessened its usefulness ; nevertheless it continued 
to support a nominal existence until 1843, when it was re- 
modelled and reorganized under the name of the Sabbath 
Tract Society, since which period its activity and useful- 
ness have been abundantly exhibited. It has a series of 
stereotyped tracts, of which editions are published accord- 
ing to the means and demands of the society. In connexion 
with this, is a publishing society, recently organized, that 
has issued several publications not connected with the 
series, but all relating to the Sabbath controversy. The 
denominational paper is also published under the auspices 
of this society ; and it is believed that whatever obstacles 
may have impeded the progress of our publishing interests, 
they are rapidly disappearing before the development of 
our literary resonrci 

The utility of missionary organizations engaged, at a 
very early period, the attention of the General Confe- 
rence. At this time it was the practice of the individual 
churches to depute their ministers to make short journeys, 
of which they generally defrayed the expense. The ineffi- 
ciency of this course had become painfully manifest, and 
it remained for the Conference to devise some plan by 
which the missionary efforts of the denomination could be 
concentrated. The subject was under consideration for 
two or three years, and finally resulted in the organization 
of the Seventh-day Baptist Missionary Society. By refe- 
rence to the constitution of this society, which bears the date 
of 1819, it appears that its object was to consolidate the funds 
and concentrate the efforts of the denomination, in order to 
promote the interests of religion by employing missionaries 
and sending them to the destitute and scattered brethren 
in our fellowship. This society, notwithstanding its laudable 
object, was destined to meet with many difficulties and em- 
barrassments. The poverty of some of the churches, and 



SEVENTH-DAY BAPTISTS IN UNITED STATES. 139 

the unwillingness of others to contribute, were serious ob- 
stacles in the way of its accomplishment of the good it had 
purposed to perform. Yet under its auspices, several mis- 
sionaries were annually appointed, for three, six, or nine 
months, to occupy such fields of labour as appeared most 
eligible, and generally embracing visitations to Sabbath- 
keepers who were removed to distant localities. These 
journeys, though attended in the sequel with the happiest 
results, often required no small share of personal sacrifice 
and inconvenience on the part of the performer. Diffi- 
culties were always to be encountered ; many times dangers. 
These were greatly enhanced, from the fact that the mis- 
sionary field generally lay in some new region, where the 
forests were as destitute of roads as the rivers of bridges, and 
where the uniformity of the one might prove quite as per- 
plexing to the wanderer, as the swollen tides of the other 
might render dangerous the unaccustomed ford. Not un- 
frequently circumstances required the performance of these 
journeys in the winter season, when every discomfort was 
proportionately increased. 

These missionaries held meetings, organized churches 
w T here such a course seemed expedient, and administered 
baptism to believers. Sometimes their visits to the desti- 
tute would be attended by a gracious revival, but at all 
times were accompanied with gratifying results. But the 
embarrassments of the society continued, and finally, in 
1841, it was formally extinguished, in order to make room 
for another, w T hose regulations, it was conceived, were more 
judicious, and which commenced operations in 1842. To 
the domestic this adds a foreign field. Under its direction, 
Messrs. Solomon Carpenter and Nathan Wardner, with 
their wives, are labouring at Shanghai, in China, and the 
mission, with which a small school, under the management 
of the excellent Mrs. Wardner, is connected, is in a highly 



140 SABBATARIAN CHURCHES. 

flourishing condition. The Board are collecting funds to 
build a chapel for public worship, to purchase an eligible 
site for which, about one thousand dollars have been already 
despatched to that country. 

A Seventh-day Baptist society for the dissemination 
of religious truth among the Jews, took a permanent form 
in 1838, and Elder William B. Maxson was appointed to 
labour, under its direction, with that ancient and bigoted 
people. The success of this enterprise was not propor- 
tionate to the anticipation indulged, although probably as 
great as could have been expected, had all the difficulties 
and obstacles of the mission been fully considered, In 
connexion with this society, a small work on the prophetic 
character of the Messiah was published) and many copies 
gratuitously distributed among the Jews. Recently this 
society has only supported a nominal existence. 

The attention of the Seventh-day Baptists was early 
called to the subject of education, and two institutions of 
a high classical character, have been established among 
them. Of these, one is located at Alfred, Alleghany 
County, New York, and is denominated the Alfred Aca- 
demy and Teachers' Seminary ; the other at De Ruyter, 
New York, was founded in 1837, at an expense of near 
thirty thousand dollars. The first has a charter from the 
state, and both have acquired a high reputation, and 
furnish the means of a classical education to a large number 
of students. Besides these, academic schools have been 
projected and brought into successful operation in other 
sections, in connexion with our denomination. 

The Sabbatarians have repeatedly taken action in their 
ecclesiastical bodies, against war, intemperance, slavery, 
secret societies, and the like, and in favour of the great 
moral reforms and benevolent enterprises of the age. 

Within the last twenty years a very interesting cor- 
respondence has been carried on with the Sabbatarians of 



SEVENTH-DAY BATTISTS IN UNITED STATES. 141 

England, through the medium of Rev. Robert Burnside, 
and Rev. William Henry Black. 

About 1830, the great increase of business, as well as 
the scattered situation of the churches, seemed to justify, in 
the opinion of many, some modification of a general annual 
Conference. It was therefore proposed to divide the deno- 
mination into two Conferences, according to their geogra- 
phical position. When the subject came up for action, it 
was judged most expedient to continue the Conference, but 
to divide the churches into Associations, which should 
meet annually, to transact the business of the churches 
within their own bounds, and appoint delegates to repre- 
sent them in the General Conference, which, according to 
a resolution passed at one of its meetings, convened at 
Shiloh, in 1846, is hereafter to meet triennially instead of 
annually. Five Associations have been formed, in accord- 
ance with this plan, — the Eastern, embracing the churches 
in Rhode Island, Connecticut, and New Jersey, — the Cen- 
tral, including those in the State of New York, east of the 
small lakes, — the Western, composed of the churches in 
Western New York and Pennsylvania, — the Southwestern, 
comprising those in Ohio and Virginia, — and the North- 
western, including those in Wisconsin and Iowa. The 
utility of this arrangement is unquestionable, and, so far 
as it has been tested, has been found to answer all the pur- 
poses of an Annual Conference without its disadvantages. 
But it must not be supposed that during all this time, the 
sun of prosperity to this people has been unclouded ; that 
no difficulties have arisen in their straight and narrow path. 
On the contrary, they have been subjected to many and 
peculiar trials. They have been despised by the worldly 
and the great, have been oppressed by law, and persecuted 
in more ways than one by those professing the Christian 
name. Even now they are subjected to many inconveni- 
ences from their nonconformity, and are deprived of many 



142 SABBATARIAN CHURCHES. 

social and literary privileges that they might otherwise 
enjoy. In consideration of this, and the strong worldly 
tendencies that bind the human heart, it is not surprising 
that thousands who have been brought up to recognise the 
obligatory and sacred character of the fourth command- 
ment, and who were fully convinced of its unalterable 
claims, have been induced to abandon it ; while others, for 
the same reasons, although fully convinced of their duty, 
have refused to embrace it. Yet some have been able to 
appreciate the vast importance of the stake at hand, have 
felt the danger of trifling in an affair on which eternal 
interests depended, and have concluded that popular 
applause was nothing comparative with an approving con- 
science, and the smiles of God. Such have strictly adhered 
to the Sabbath, or have embraced it, notwithstanding the 
consequences. Of the latter, we might instance several 
eminent and worthy ministers, who now r occupy prominent 
places in the denomination. Rev. Wm. M. Jones,* and 
Rev. J. W. Morton, Professor of Modern Languages in 
the De Ruyter Institute, are both converts to Sabba- 
tarianism. 

In the history of Sabbath-keepers we have had a beau- 
tiful exemplification of the truth of that promise, that he 
wdio soweth in labour and with many tears, shall return 
rejoicing, laden with the products of an abundant harvest. 
Their numbers were few, their churches isolated, and their 
opportunities for sharing in the emoluments of the world 
both limited and unfrequent, nevertheless the dissemination 
of their doctrines has become, through Divine Providence, 
the means of reclaiming many wanderers to the Bible 
Sabbath. The increase of the number of the Sabbath- 

* It is questionable, however, whether Mr. Jones will be an addition 
to our society or not, since he appears to be a man of inferior abilities 
and attainments, and one disposed to meddle with subjects above his 
capacity or information. 






SEVENTH-DAY BAPTISTS IN UNITED STATES. 143 

keeping churches may be attributed to a variety of causes. 
Every society possesses within itself the principle of exten- 
sion and multiplication, by which it will ultimately quadru- 
plicate its numbers, when no counteracting agencies of 
more potent influence are at work. In consequence of this, 
the numerosity of a church sometimes became burdensome, 
and it was considered necessary to establish a new fraternity 
from the surplus members of the old. Emigration also became 
a great source for the dissemination of the scriptural doc- 
trine of the Sabbath, as well as indicative of the ground 
to be occupied by future churches. Thus some brother, 
whom poverty or untoward circumstances had forced to 
abandon his native state, and the Christian society of his 
childhood, has been the pioneer of religious instruction to 
the neighbourhood, and the honoured founder of a reli- 
gious establishment. 

In the third place, the perceptions of many have been 
enlightened by an unprejudiced perusal of the Holy Scrip- 
tures, accompanied by the convincing energies of the Spirit 
of truth. A venerable lady, resident in the State of New 
York, embraced the Sabbath, to which she rigidly adhered, 
notwithstanding the opposition and persecution of her 
husband and kindred, although at the time unaware that 
any denomination of Christian Sabbatarians existed. She 
had obtained her knowledge of the Sabbath, its ordinance 
and obligation, from the Bible alone. A gentleman of 
Maryland, with his family, embraced the Sabbath without 
having any previous communication or connexion with the 
Sabbatarians; but the unprejudiced perusal of the Scrip- 
tures had instructed him in the knowledge of his duty, and 
he hesitated not in the performance of it. A multitude of 
similar cases might be recorded ; these, however, are suffi- 
cient to show that Scripture testimony, when acting upon 
unprejudiced minds, will invariably lead to a clear convic- 
tion of the holy and sabbatical character of the seventh day. 



144 SABBATARIAN CHURCHES. 

It is well known, that in nearly every State of the Union, 
the observance of the first day is enforced by law. It is 
certainly remarkable that these States, so distinguished for 
their otherwise liberal and enlightened policy, should retain, 
with such tenacity, this hateful feature in their legislative 
system; thus subjecting to the alternative of conformity, 
or to the liability of fines and imprisonment, a large and 
respectable portion of the community. To obtain the re- 
dress of these grievances, and the exemption from being 
made amenable to civil processes served, or made return- 
able upon the Sabbath, petitions were circulated for two or 
three consecutive years, in the different States where the 
Sabbatarians reside, and then presented to the considera- 
tion of the legislative bodies. In no ease, liowever. were 
they attended with the results anticipated, either by a re- 
peal of the obnoxious statutes, or by the enactment of other 
laws, more conformable to the spirit of the age. 

Upon several occasions, the SSventh-day Baptists have 
attempted to participate with their first-day brethren, in 
Sabbath Conventions, and similar convocations. But, U 
might have been expected, they have been uniformly exclu- 
ded from these deliberations; courteously, it is true, and 
with expressions of Christian feeling and charity. In con- 
sequence of this, they have instituted, and held, within 
their own bounds, several Conventions and similar meet- 
ings, designed to advance and disseminate the Bible doe- 
trine* of the Sabbath. 



SECTION II. 
EASTERN ASSOCIATION. 



The Eastern Association of Seventh-day Baptists, em- 
braces the churches located in Connecticut, Rhode Island, 



EASTERN ASSOCIATION. 145 

and New Jersey. The history of these communities must 
be highly interesting, and fraught with instruction to every 
pious mind. 

CHURCHES IN RHODE ISLAND. 

This little territory, which circumstances have rendered 
so peculiarly dear and interesting to every pious mind, was 
settled at a remarkable period in the history of the world, 
and under circumstances not only new and peculiar, but 
strongly adverse to former theories and practices. It re- 
mained for the founder of this little colony to make the 
discovery that the consciences of men were above the cog- 
nizance of penal regulations or legal processes ; but the 
principles of religious freedom which he exposed and incor- 
porated in his government were regarded by all other 
bodies, both civil, judicial, and ecclesiastical, as in the 
highest degree visionary in theory, and dangerous, disor- 
ganizing, and impracticable in real life. 

It is not surprising that a pampered priesthood and 
lordly prelates, whose honours and preferments were based 
upon a system of ecclesiastical tyranny, should oppose, by 
every possible means, the establishment of unlimited tole- 
ration ; although we may well wonder that those who had 
felt themselves the heavy weight of religious persecution, 
should commit so great an error, so palpable an inconsis- 
tency, as to attempt to deprive others of the inestimable 
blessing of worshipping God according to the dictates of 
their own consciences. Roo;er Williams, who fled from the 
persecuting Puritans, became the founder of the first Bap- 
tist Church in America, which was instituted at Providence, 
1644, and from which originated a church at Newport, in 
1652, under the auspices of Rev. William Vaughan. From 
this community seven persons seceded in 1671, and esta- 

13 



146 SABBATARIAN CHURCHES. 

blished the first Seventh-day Baptist, and the Third Bap- 
tist Church upon the American continent. This secession 
took place in consequence of the teachings of Stephen 
Mumford, who emigrated from England in 1665, and who 
contended, with zeal and fervour, for the perpetuity and 
unchangeable nature of the Sabbatical ordinance. It is 
greatly to be lamented that of the early life of this man, 
the parent, under God, of so many flourishing religious 
communities, so little is known. 

Only a few facts have been preserved, and these rest on 
questionable evidence. I have not been able to obtain any 
knowledge of his parents, of the place of his birth and 
education, or any of the circumstances connected with his 
conversion. It is certain, however, that lie embraced Sab- 
batarian sentiments, or was educated in that belief in 
Europe. 

Mr. Mumford, when he arrived in this country, was in 
the middle of life; a period when the energy of youth 
remains without its rashness, and the mind is prepared to 
act with steadiness without exhibiting the timidity and per- 
tinacity of old age. 

It has been observed, with more beauty of expression than 
either truth or consistency, that great circumstances make 
great men. It is certain that extraordinary trials, new situa- 
tions, and difficult exigencies may and will develope unex- 
pected powers, and give prominence to certain traits of cha- 
racter; nevertheless, the mind, in its essential qualities, ge- 
nerally remains unchanged. Horace, whose knowledge of 
human nature no one has ever distrusted, very pertinently 
remarks, that those who cross the ocean pass under a new 
sky, but do not change their disposition. This was un- 
doubtedly true of Mr. Mumford ; and could we trace his 
early history, we should doubtless find an exhibition of the 
same principles and conduct which marked his subsequent 



EASTERN ASSOCIATION. 147 

career. But the actions of Mumford speak loudly in his 
behalf. He was evidently a lover of the truth, and one 
neither ashamed nor afraid to advocate unpopular tenets 
if they agreed with the Word of God. He cannot be 
accused of bigotry or intolerant feelings towards those 
who differed from him in sentiments, for he united with, 
and continued in the communion of the First-day Baptist 
Church in Newport for a considerable time. Neither does 
it appear that he attempted to make proselytes by any 
violent or injudicious methods, but simply showed the way 
of right by expounding the Scriptures in friendly conver- 
sation. It is evident that he had no ambition to be con- 
sidered as a partisan leader, for he never aspired to become 
an elder even in the church which he had been instrumental 
in gathering. While a conclusive testimony of his gene- 
rally irreproachable character, and the piety of his little 
band of followers, is evinced by the fact that they were 
not excluded from the First-day community, but volun- 
tarily withdrew from it, in consequence of the " hard 
things" which were spoken against them by their brethren. 

It is probable that Mr. Mumford was one of those amiable 
and worthy characters, who, possessing an humble and un- 
aspiring disposition, never dream of worldly distinction or 
popular applause, or that their actions, or the pepetuation 
of their memories, can be beneficial or grateful to posterity. 
At this time, too, the founder of a poor and despised sect 
must have had other subjects of greater moment in mind, 
and must have been too busy to record his own fortunes, 
and too pious to feel any pride in recounting his ancestry, 
his adventures, and his sufferings. 

In the colony of Rhode Island liberty of conscience was 
professedly established, and the friends of Roger Williams 
have chanted his praise in no measured terms upon that 
account ; but how do their eulogies agree with the fact 



148 SABBATARIAN CHURCHES. 

that even here the Sabbatarians were subjected to peculiar 
troubles, and suffered much inconvenience, being exposed 
to insults and annoyances upon their Sabbaths, and like- 
wise driven from their fields of labour upon the first day 
of the week by the magistrate, although peaceably at work 
in a manner that precluded any disturbance. Of the 
manner of Mr. Mumford's death I have no account; bat 
"mark the perfect, and behold the upright, for the end of 
that man is peace." Doubtless it was so with him. 

x I w p o B t c ii r 11 c ii. 

The Sabbatarian church at Newport was instituted in 
1041. It then contained seven members, who had with- 
drawn from the communion of the First-day church on 
account of the differences subsisting between them with 
respect to the Sabbatical ordinance. Their names were 
Stephen Mumford, William Hiscox, Samuel Hubbard, 
Roger Baster, and three sisters ; William Hiscox became 
their first pastor. 

The early history of Elder Hiscox, like that of most of 
his contemporaries, is wrapped in obscurity, lie appears, 
however, to have held an eminent place in the First-day 
Baptist Church of Newport, then under the pastoral care 
of Rev. Mr. Clark, as we find that he a\ as appointed by 
that body, in conjunction with Joseph Torrey and Samuel 
Hubbard, to assist the Baptists at Boston, in a public dis- 
pute concerning infant baptism, to which they were chal- 
lenged by the Puritan persecutors. This dispute was 
actually held and continued for two days, though to little 
purpose, for all turned out a farce so far as the Baptists 
were concerned, who, as it appeared, were only invited 
there to be tantalized and abused. 

It is very probable that Mr. Hiscox had acquired a re- 



EASTERN ASSOCIATION. 149 

putation for public speaking before he was chosen or 
ordained to the ministerial office by the infant church at 
Newport. Be that as it may, his faithfulness, the pros- 
perity of the church under his ministry, and the successful 
manner in which he vindicated the Scriptural tenets which 
he had espoused, evinced the wisdom of their choice. He 
fell asleep in Jesus in 1704, in the sixty-sixth year of his 
age. 

Rev. William Gibson, from London, where he received 
his ordination, was his successor. Elder Gibson is said to 
have descended from an ancient and highly respectable 
family in Warwickshire. From his youth he was destined 
for the church, and consequently he received a classical 
education in Oxford, that nursery of ecclesiastics. While 
prosecuting his preparatory studies, he accompanied his 
fellow-students to see what they denominated " sport," 
which was, in reality, the public whipping of a poor woman 
for nonconformity as it respected infant baptism, and the 
religious observance of the first day. The great patience 
and apparent piety of the victim, together with the brutality 
of the sentence, wrought powerfully upon his sympathetic 
mind, and finally he abandoned the study of logic for that 
of the Bible, in order to discover what part of the sacred 
volume authorized such proceedings. This inquiry, to the 
inexpressible grief of his parents, who saw the prostration 
of their worldly hopes, terminated in his conversion to 
Baptist sentiments, and his emigration to America. He 
filled the office of pastor to the church at Newport until his 
death, which occurred in 1717, in the 79th year of his age. 
Joseph Crandall, who had been his colleague for two years, 
succeeded him. He was an able and worthy minister, 
although illiterate, and the church prospered under his 
administration. He died in 1737. 

Rev. Joseph Maxson, another father in Israel, followed, 

13* 



150 SABBATARIAN CHURCHES. 

who died in 1743. Mr. Maxson is said to have been ex- 
tremely apt and pointed in argument, but he was mainly 
distinguished for judicious adaptation of means to ends in 
all his intercourse with the unconverted. This will be 
illustrated by the following anecdote. He had a neighbour 
notorious for infidel principles and unchristian conduct, but 
as such characters generally are, he was entirely ignorant 
of the Bible, nor could he be prevailed on to read or accept 
one. Mr. Maxson did not press the matter, but manifested 
as much unconcern as he could assume. Some time after, 
our infidel friend was returning home, when near his gate. 
he discovered a book presenting the appearance of having 
been accidentally dropped. He took it up : it was a Bible. 
Upon the blank leaf was written — 

" 'Twas for me, thy soul death tasted, 
Seeking me, thy worn feet hasted; 
Let .such Labour not be wasted." 

The exquisite beauty of this stanza .-truck the mind of 
the scoffer; he thought that certainly liis principles could 
not be shaken by a Blight examination of the book, H li< i 
wished particularly to discover to what passage such boun- 
tiful lines could apply. He did so; the result wad his 
conversion. 

Rev. John Maxson, their next pastor, was a man of emi- 
nent piety. He was not a proficient in the wisdom of this 
world, but he possessed that without which all learning is 
vain. He was eminently distinguished for his knowledge 
and love of the Scriptures. He died in 1778. 

Rev. William Bliss received" the mantle of the ascending 
Elijah. Mr. Bliss, in his early life, was much inclined to 
deism, but when about thirty years of age, he became truly 
serious, and finally he was happily converted, and united 
in communion with the church. Soon after his public pro- 






EASTERN ASSOCIATION. 151 

fession of religion, he became exercised on the subject of 
the ministry. He had frequently improved his gift for 
speaking, in the prayer and conference meetings ; and he 
received a public call of the church in 1773. In 1780, he 
was installed pastor of the church, in which station he con- 
tinued during the remainder of his life, which was about 
twenty-eight years. 

Mr. Bliss was a warm and steady friend of his country, 
and suffered much by the English soldiery, during the 
Revolutionary war, being completely in their power while 
the city of Newport remained in their possession. They 
took possession of a part of his farm, on which they erected 
forts, and a part of his dwelling, in which were quartered 
many of their officers. They also cut down his orchards 
to barricade the roads, and committed many depredations 
of a similar character. 

Mr. Bliss was the father of a large family, and some 
very interesting circumstances are related of one of his 
daughters. This young lady, when about sixteen years of 
age, had a long and painful sickness, in which time she became 
hopefully converted ; and God was pleased to recommend 
himself to her in a remarkable manner. During her illness, 
at a time wdien she was very low, she lay for a long time 
as one asleep, without sense or motion. Her attendants 
looked upon her as dying ; but presently she revived, and 
was in the greatest transports of joy. She declared to 
them that she had been favoured with a view of another 
world, and had been conducted both to the mansions of 
misery, and the abodes of felicity ; and that in both places 
she saw and recognised those with whom she had been 
acquainted, and were then dead, but that she was forbid- 
den to tell them who were in misery ; that she had water 
given her to drink, which was inexpressibly sweet, — that 
she was told that she would not recover from her sickness, 



152 SABBATARIAN CHURCHES. 

but must return for a season, and then that she should be 
admitted back to stay for ever. She lived about a year 
after this, during which time she looked forward with the 
greatest pleasure to the time of her departure, and died in 
full confidence that she should be immediately reconducted 
to those scenes of felicity with which she had been made 
acquainted. 

As a minister of the gospel, Mr. Bliss was more distin- 
guished for logical and spiritual argumentation, than for 
oratorical fervour. Few have excelled him in solidity of 
judgment, and the happiest consequences uniformly re- 
sulted from following his advice. As a Christian lie was 
remarkably exemplary, and adorned his profession in both 
public and private life. He was warm and tender-hearted, 
circumspect in his deportment, and always anxious to pro- 
mote the happiness and usefulness of all about him. lie 
was distinguished for a pleasant cheerfulness, which made 
his conversation agreeable to persons of all ages. 

The circumstances attending his death were quite re- 
markable. For a few months previous to his decease, he 
experienced several paralytic strokes, which, though light, 
greatly reduced his physical strength. Still he retained 
his mental faculties to the last, and was not confined to his 
house but a few days. From this period he was sensible 
that his departure was at hand, and he waited in the 
greatest composure of mind for his approaching change. 
For a few days before his death, he found his strength de- 
caying, but felt no other disease than a gradual loss of 
physical power. The day before his death, he was visited 
by his intimate friend, the Rev. Mr. Eady. To him, he 
remarked, "I am going to try the truth of my doctrine." 
The morning before he died, he was visited by a grandson 
who had recently returned from Spain. With him he con- 
versed freely on the political and religious state of that 



EASTERN ASSOCIATION. 153 

country. From these subjects, he referred to his own cir- 
cumstances, observing that he no longer possessed any 
interest in the busy scenes of this world, as he was on the 
point, he believed, of departing for a better one. He sig- 
nified that he thought himself to be dying, and appeared 
animated with the prospect before him. He seemed like 
Moses, who in his full strength, was permitted to ascend 
the summit of Mount Pisgah, and thence view the fair and 
fertile fields of the promised inheritance. Towards evening 
he was visited by Deacon B., from Hopkinton, who called, 
not intending to tarry through the night. He observed to 
this gentleman that he was going to die, and thought he 
would be needed about his person. He also made, with 
great deliberation, further arrangements for calling assist- 
ance, as he believed he should leave them before morning. 
When Deacon B. retired to rest, he was walking the house 
without exhibiting any unusual symptom except a strange 
coldness of the hands and the feet. He had left him but a 
short time when he heard an unusual stir below, and imme- 
diately arose and repaired to his bedside ; but his spirit had 
fled. Thus closed his long and useful life on the 4th day 
of May, 1808, in the 81st year of his age. 

The Rev. Henry Burdick, was his successor, and 
was assisted in the ministry by Rev. Arnold Bliss. 
Both were young men of eminent piety and considerable 
ability, and both continued to exercise their holy vocation, 
until they were called to rest from their labours at a very 
advanced age. Subsequent to the death of Elder Bliss, 
which occurred in 1826, this church appeared to sink under 
an accumulation of misfortunes and unpleasant influences. 
This deplorable state of things continued for several years, 
when the General Conference took into consideration the 
utility of appointing a missionary to labour in that vicinity. 



154 SABBATARIAN CHURCHES. 

Accordingly, Lucius Crandall received an appointment to 
that field, in which connexion he continued for three years. 
He was succeeded in 1846 by Libbeus Cottrel, a young 
man of considerable promise. 

Besides this succession of pastors, the church at New- 
port had several highly eminent men in its connexion. 
Of these, the Wards were distinguished for holding high 
official stations in connexion with the royal government of 
the province. They were descended from an ancient and 
highly respectable family in England, whose elder members 
espousing the cause of the Parliament in the civil wars, 
thereby became obnoxious to the dominant party at the 
time of the Restoration. Mr. Thomas Ward, Esq., emi- 
grated to America, and joined the Sabbatarian church, of 
which he continued a member until his death. 

Richard Ward, his son, was one of those rare eharaeters, 
who, with talents and capacities fitted to adorn the highest 
circles, are, nevertheless, not ashamed of godliness, or of 
a consistent observance of the humble duties of religion. 
He made a public profession of Christian faith, in 1753, 
and uniting with this, then infant church, contributed 
greatly by his talents, and wealth, and influence, to its 
support. Determined likewise to give his brethren a solid 
proof of his affection and regard he bequeathed five hun- 
dred pounds sterling to the church at his death, which 
occurred in 1766. This eminent man, as a citizen and 
statesman, was distinguished for patriotism and philan- 
thropy. In his executive character as royal governor of 
the province, he displayed a singular ability, and his 
memory will long be remembered with affection and respect 
by the people whom he served. Samuel Ward, his son, 
was also governor in the years 1762 and 1765 ; the duties 
of which office he administered with fidelity and zeal. In 



EASTERN ASSOCIATION. 155 

the years 1774 and 1775, he was a member of the Conti- 
nental Congress, in which difficult station all his conduct 
was signalized by an inflexible integrity and unfailing 
patriotism. As a man, a scholar, a statesman, and a 
Christian, his character was equally respectable. 

Mr. Henry Collins, another member of this church, was 
pre-eminently distinguished in his time, being one of the 
wealthiest citizens of Newport in the days of her colonial 
glory, a munificent patron of the fine arts, and a highly 
respectable literary character. He donated the ground 
upon which the Redwood Library now stands, and was a 
liberal contributor to all public enterprises of a benevolent 
and useful character. Mr. Collins participated at all times 
in the labours of his brethren with much zeal and great 
effect ; being always ready to act his part, sometimes as a 
messenger to the other churches, and often at home in the 
service of the congregation. In 1729, he was elected 
Trustee, and with Mr. Jonathan Weeden had the sole 
charge of erecting the house of worship. This venerable 
structure stands upon a lot of land donated by Mr. Almy 
to the church for that purpose. A rather singular anec- 
dote relative to this meeting-house is on record. During 
the Revolutionary war, when Newport was occupied by 
the British army, most of the meeting-houses in the town 
were converted into barracks for the soldiers. The Seventh- 
day meeting-house was also selected for this use, but when 
the officer sent to take possession of it opened the door, he 
discovered the ten commandments, which were written on 
two tables representing marble, and placed over the pulpit. 
Pausing a moment, he ordered his men to retire, remarking 
that he could not spoil a house in which were written the 
sacred laws of God. The meeting-house was accordingly 
saved, although of but little use to the church during the 
captivity of the town. 



156 SABBATARIAN CHURCHES. 



FIRST SEVEN T H-D AY BAPTIST CHURCH, HOPKIXTOS, 
RHODE ISLAND. 

This church was first organized in 1708, although 
Seventh-day Baptists, in connexion with the church at 
Newport, had resided here for a long period. 

Rev. John Maxson, their first pastor, and one of the ear- 
liest ancestors of the large and respectable family of that 
name, was distinguished for great oratorical fervour and 
pathos in public speaking, although lie did not possess the 
advantages to be derived from a classical education. His 
voice is said to have been remarkably strong, clear, and 
harmonious ; his eye mild, blue, and beaming : his counte- 
nance noble and expressive, and then he knew so well how 
to touch the hearts of his auditory : always beginning his 
discourses in a low and subdued tone, but warming with 
his subject, and exhibiting throughout the general course 
of his argumentation an air of vivacity and glowing energy; 
and in his appeals, an ardour, pungency, and force alto- 
gether irresistible. "When addressing sinners, he would 
weep from sympathy and feeling; but how would his coun- 
tenance irradiate and brighten when he told of a Saviour's 
love ! He died in 1720, in a ripe old age. 

Rev. Joseph Clarke, who succeeded him, was ordained 
in 1712, and exercised his ministry with great acceptance 
until 1719, wdien he fell asleep in Jesus. 

" Rev. John Maxson, Jun., his successor, received ordina- 
tion in 1719, and continued his pastoral care over the 
church, until 1747, when he went to receive his crown. It 
is said that Elder Maxson possessed one gift most rare, 
and at the same time most essential for a Christian minister. 
This w r as great fervency and frequency in prayer. From 
the closet he went to the pulpit, and he went from the 
pulpit to the closet. He wrestled with the angel of the 



EASTERN ASSOCIATION. 157 

covenant like the patriarch of old, and like him he secured 
a blessing. 

Upon the death of Elder Maxson, the ministration of 
Gospel ordinances in this church devolved on Elder Joseph 
Maxson, of Newport, who served both churches until 1750. 
Rev. Thomas Hiscox assumed at this time its pastoral 
charge. He was a man of rare piety and eminent ability. 
Evangelical in sentiment, eloquent in delivery, forcible and 
pointed in argumentation, he was very successful as a 
minister. Endowed with great conversational powers, a 
pleasing and affable address, he was eminently qualified to 
adorn the social circle, and no one could frequent his com- 
pany without being benefited by his piety and improved 
by his wisdom. 

He made a public profession of religion in early life, 
and was even then distinguished for close application to 
the study of the Scriptures. Contemning the vain and 
fickle amusements of youth, he was ever found at the 
prayer circle, and delighted particularly in solitude and 
retirement. His maturity amply fulfilled the promise of 
his spring, and the autumn of his days was accompanied 
by an abundant harvest. He died in 1773, in the seventy- 
seventh year of his age. Rev. Thomas Clarke, his col- 
league, was appointed to the work of the ministry in 1750, 
and departed this life in 1767, aged eighty-two years. 
His death was eminently triumphant, and even after he 
had ceased to speak, his pallid countenance shone with a 
glory, and his glazing eye glowed with a rapture altogether 
indescribable. 

Rev. Joshua Clarke, son of the former, was eminently 
distinguished, not only as a Christian minister, but as a 
citizen. He sustained with fidelity and trust several 
important town offices in the early part of his days, and 
as a member of the corporation for the College at Provi- 

14 



158 SABBATARIAN CHURCHES. 

dence ; was highly distinguished for classical and literary 
taste, as well as the faithful discharge of the laborious and 
varied duties pertaining to that station. His patriotism 
and public spirit were continually exhibited during his 
long and honourable service in the legislature of the state ; 
but it was chiefly in his position as a Christian minister, 
that his gifts and graces were brought into action, and his 
character displayed in all its beautiful and symmetrical 
loveliness. For this station he was eminently fitted both 
by nature and grace : a form lofty and commanding ; eyes 
deep and dark as midnight; voice clear and musical. His 
preaching was powerful, and chiefly for this reason, it came 
from the heart. The church, during his ministration, was 
blessed with several revivals of religion. He travelled 
many journeys on business connected with the church, but 
finally rested from his labours in March, 1793, in the 
seventy-seventh year of his age. 

Rev. John Burdick, his successor, was equally distin- 
guished for eminent piety and natural ability. His dis- 
courses were marked by a fervid, yet gracefully simple 
eloquence. He was also eminent for faithfulness in disci- 
pline. No member under his auspices was retained in the 
church whose conduct or reputation could be a blot upon 
her bright escutcheon ; yet no one could accuse him of in- 
justice or partiality. His ministry was signally blessed 
by a powerful revival, in which more than two hundred 
persons were added to the church in one year. As a 
citizen, he was liberal, public-spirited, and benevolent. 
Incessant in his Gospel labours, he travelled much, visiting 
destitute churches, many of which he had assisted in orga- 
nizing. He never received nor required a stated salary, 
but wrought at the useful and healthful occupation of hus- 
bandry. He was highly respected by other Christian de- 
nominations, and maintained the most friendly intimacy 



EASTERN ASSOCIATION. 159 

with their ministers. He died in the seventieth year of his 
age, in 1802. 

Rev. Abraham Coon, his successor, was ordained in 
1798, and was very generally admired for solidity of judg- 
ment, copiousness of thought, and eloquence of delivery. 
He was frequently employed among other demominations 
to their great satisfaction. He died in 1813. 

Rev. Matthew Stillman, his colleague, was ordained in 
1804, and continued his ministry with great acceptance 
for nearly half a century. Elder Stillman, was a man of 
moderate ability, but he possessed, in an eminent degree, 
those excellencies of character and disposition, that are 
far more desirable than brilliancy of wit, or depth and 
variety of talent. Although others might be more admired, 
none were more extensively and universally beloved. In 
1819, Elders William B. Maxson, Daniel Coon, Thomas V. 
Wells, and Amos R. Wells, are all reported as associated 
with Elder Stillman in the ministry of this church. In 1832 
Christopher Chester is reported as licentiate. He was 
ordained in 1834, and continued in connexion with Elder 
Stillman, to administer Gospel ordinances to this church, 
until 1836, when Elder Coon became, for the second time, 
a resident minister in the place. Subsequently he assumed 
the pastoral relation in connexion with the church, which 
situation he still occupies. 

Beside these ministers, others have been ordained by 
this church and that of Newport, who removed into other 
parts, and became the founders of new" fraternities. Of 
these we may mention John Davis, of Burlington, Nathan 
Rogers, of Berlin, and Ebenezer David, afterwards chap- 
lain in the American Army. Several members of this 
church have risen to places of trust and importance in the 
state. Their deacon, Daniel Babcock, held for a long 
time, the office of Assistant Governor in the upper house of 



160 SABBATARIAN CHURCHES. 

the legislature. Others have been elected to fill offices of 
responsibility in civil, judicial, and local affairs. As a 
community, they are noted for wealth and intelligence, for 
improvements in the useful arts, proficiency in scientific 
pursuits, and steady industrious habits. 

This community, notwithstanding the numerous amicable 
dismissions that have been made from it to form other 
churches, still remains one of the largest and wealthiest in 
the connexion. 

SECOND SEVENTH-DAY BAPTIST OHUBCH, HOPKIJTTON, 
RHODE ISLAND. 

This church, a branch of the former, was organized in 
1835, and Amos 11. Wells became its first pastor, in which 
relation he continued for two years. 

Rev. John Green assumed the pastoral charge in 1839, 

which he held until 1840. 

Rev. Lucius Crandall, his successor, remained two years, 
and was succeeded by Rev. S. S. Griswold, the present 
incumbent. 

THIRD SEVENTH-DAY BAPTIST CHURCH, H o I' K [ N T 
RHODE ISLAND. 

This community, like the one last mentioned, is a branch 
of the First Hopkinton Church, and seceded from the pre- 
sent body in 1835. It may be observed, that previous to 
this separation the Hopkinton Church became very nume- 
rous, and built three meeting-houses for the accommodation 
of the different neighbourhoods. These meeting-houses 
are now occupied by the respective churches. This church, 
however, remained in a rather low and depressed condition, 
in consequence of being deprived of the services of a settled 
pastor, until 1845, when Rev. A. B. Burdick assumed the 
responsibility of that station. Rev. Charles M. Lewis, the 
present incumbent, was installed in 1848. 



EASTERN ASSOCIATION. 161 



SEVENTH-DAY BAPTIST CHURCH, WESTERLY, RHODE ISLAND. 

This church was organized in 1837, and was served by- 
Henry Clarke as licentiate, and subsequently as pastor, for 
several years. 

Rev. Jacob Ayres, the present incumbent, was installed 
in 1848. Elder Ayres, is the grandson of Rev. Jacob 
Ayres of the Marlborough Church, and he seems to have 
inherited Elisha's portion of the spirit and ability of his 
venerable ancestor. He possesses, in an eminent degree, 
one most rare and inestimable qualification for a gospel 
minister, — a remarkable talent in prayer. 

SEVENTH-DAY BAPTIST CHURCH, PAWCATUCK, 
RHODE ISLAND. 

The distinct organization of this body took place in 1840, 
and Rev. Alexander Campbell became its pastor, in which 
connexion he remained until 1847. 

Rev. Isaac More, his successor, was a convert to Sab- 
batarian sentiments from the First-day Baptist denomi- 
nation. 

Rev. A. B. Burdick, the present pastor, was installed 
in 1848. 



SEVENTH -DAY BAPTIST CHURCH, RICHMOND, 
RHODE ISLAND. 

This infant community was organized in 1843, and con- 
tains about twenty members. Its prospects, however, are 
highly encouraging, and it must be regarded as a very 
auspicious omen, that Rev. John Green has consented to 
assume the pastoral charge. Perhaps no one in the deno- 
mination is better calculated to encourage the timid and 
strengthen the weak. 

14* 



162 SABBATARIAN CHURCHES. 



SEVENTH-DAY BAPTIST CHURCH, SOUTH KINGSTON, 
RHODE ISLAND. 

This church, another infant community, was organized 
in 1843. Elder Henry Clarke is their present pastor. 

Rev. Christopher Chester has also been a very efficient 
labourer in this region. His ministry has been blessed at 
different seasons with the outpourings of the Spirit of grace, 
and the hopeful conversion of many. This was particu- 
larly the case in 1841, when a First-day Baptist church, 
consisting of forty members, was gathered and organized 
altogether through his instrumentality. In 1847, he visited 
them again, and another revival was the consequence. In 
this the Seventh-day church participated. 

EXTINCT CHURCH. 

A church was organized, in 1791, at Oyster Pond, on 
Long Island, by Elisha Gillette, who came from Nei? 
Jersey, 1789. 

But he soon began to admit members who observed the 
first-day, in consequence of which intestine difficulties 
arose. This church soon fell into decay, and ultimately 
became extinct. 



SECTION III. 
SEVENTH-DAY BAPTISTS IN CONNECTICUT. 

In the first settlement of this country, Baptists were 
persecuted by Pedobaptists, on account of their tenacity 
for believer's baptism ; but all parties were united in op- 
pressing and persecuting the Sabbatarians. Soon after 
the organization of the church at Newport, the sentiment, 
that the moral law was immutable and unchangeable, found 



SEVENTH-DAY BAPTISTS IN CONNECTICUT. 163 

advocates in New London, Connecticut, where the spirit 
of persecution was under less restraint than it was in 
Rhode Island. There is an old work, which was written 
by a Friend, and published in Baltimore in 1698, and 
which gives a very detailed and circumstantial account of 
the sufferings of the dissenting parties in New England. 
According to his statement, no less than ten Sabbatarians 
were mutilated, imprisoned, and subjected to barbarous and 
cruel scourgings by their Puritanical brethren. Of these, 
John Rodgers, a member of the church at Newport, but a 
resident in New London, was fined, imprisoned, and sen- 
tenced to sit a certain time upon the gallows with a rope 
about his neck. Another, named Philip Rodney, who 
was a Seventh-day Baptist in sentiments, although not a 
member of the church, was scourged, and then deprived of 
one of his ears. Sometimes their meetings would be dis- 
turbed and broken up by the lawless violence of a mob. 
At others they would be fined, imprisoned, and maltreated 
for pursuing any ordinary business or labour upon the 
first day of the week ; and such w r as the opposition to 
them, in many places, that a man who religiously observed 
the Bible Sabbath, would much sooner be subjected to 
fines and imprisonments, than if he had acknowledged it 
to be the Sabbath. These hostilities against the observers 
of the seventh-day, occasioned a remonstrance, addressed 
to the Governor of New England, by Peter Chamberlain, 
Senior Doctor of both Universities, and first elect Physi- 
cian in ordinary to His Majesty's person. This somewhat 
abated the rage of persecution, although the Sabbatarians 
were continually exposed to great inconveniences. It 
does not appear, however, that any sect was ever extir- 
pated by persecution, particularly one that had the testi- 
mony of Scripture upon its side, and flourished in an age 
of general inquiry. 



164 SABBATARIAN CHURCHES. 



SEVENTH-DAY BAPTIST CHURCH, BURLINGTON, 
CONNECTICUT, 

The distinct organization of this church took place in 
1750, and Elder John Davis, who had been ordained at 
Hopkinton, became their first pastor. The place was then 
called Farmington, West Britain. This church, while yet 
in its infancy, was considerably weakened by the loss and 
removal of several of its most influential members. Other 
difficulties arose of a peculiarly trying and painful cha- 
racter, and few, if any, additions were made to their num- 
bers for more than ten years. But previous to the dec 
of Elder Davis, which occurred in 1702, they were blessed 
with a precious revival, and the church received several 
additions. In the character of Elder Davis, we discover 
few points that are brilliant or remarkable, but many that 
are lovely and amiable. It is said, that he pre-eminently 
exemplified the Christian duty of loving hifl neighbour. 
His entire life exhibited a. scries of actions illustrative of 
that virtue. The quiet placidity of his mien, his venerable 
and dignified countenance, were long remembered with 
enthusiastic veneration by the people of his charge. His 
glory was not of this world — his name has never been 
ranked with those of ecclesiastial dignitaries, scholars, 
or civilians ; but it was set in the Lamb's Book of Life — it 
was known to angels, and the spirits of just men made 
perfect. 

Rev. Amos Burdick succeeded him in the pastoral care 
of the church, in which station he continued until his death, 
in 1803. The church, under his ministry, enjoyed great 
prosperity and union. Rev. Amos Stillman, for some time 
his colleague, was his successor. Elder Stillman, though 
subject to many temporal embarrassments, was a preacher 
of considerable ability and unblemished character ; he was 
universally esteemed. In the autumn of 1807, he visited the 



SEVENTH-DAY BAPTISTS IN CONNECTICUT. 165 

churches in New Jersey, where the Conference was being 
held, in which he presided and preached many times to great 
satisfaction. But on his return home, he caught the yellow 
fever, of which he died in 1807, in the forty-fifth year of 
his age. From the loss occasioned by the death of Elder 
Stillman, this church never recovered. A general declen- 
sion in religious feeling almost immediately followed, and 
although meetings were regularly sustained a number of 
years, and the name occurs in the Conference minutes, 
it never after possessed that inestimable blessing, a stated 
pastor. From 1810, its decline was gradual but sure, and 
a few years since, it was publicly announced that the 
Sabbatarian church at Burlington had ceased to exist. 
Nevertheless, it must not be supposed that the Sabbata- 
rians of this community apostatized from their ancient 
faith. Without a regular administration of gospel ordi- 
nances, there could be few, if any, additions to their num- 
bers. Some of the old members were removed by death 
to that home where congregations never break up, and 
Sabbaths never end. Others have been the pioneers of 
Sabbatical sentiments, and the founders of new churches, 
in distant regions. 



SEVENTH-DAY BAPTIST CHURCH, AT WATEEFORD, 
CONNECTICUT. 

Soon after the organization of the Sabbatarian church 
at Newport, we find that John Rogers of New London, 
Connecticut, was fined and imprisoned, on account of his 
adherence to Sabbatical sentiments. Others were subse- 
quently persecuted for the same cause ; but they persisted 
in their adherence to the truth, and ultimately became the 
founders of a church at the place now called Waterford. 
The church was organized in 1784, and Rev. Davis 
Rogers became their first pastor. Their number was 



166 SABBATARIAN CHURCHES. 

sixteen ; but soon after, several families emigrated from 
Hopkinton and settled among them. In 1804, Elder 
Rogers resigned the pastoral care of the church, and 
removed to Preston, Chenango County. He was suc- 
ceeded by Rev. Jabez Beebe, whose ordination took place 
in 1796, and whose ministry was very acceptable, though 
not of a long duration. 

Rev. Lester Rogers, his successor, was distinguished 
for sobriety of mien, and although not calculated to shine 
as the preacher of a promiscuous assembly, was very useful 
and acceptable as a pastor of this church. He died in 
1822. 

Rev. Lester T. ]l the present incumbent, i 

licensed to preach in 1822, and ordained in 1824. Rer, 
Benedict Wescott, for some time his colleague, was licensed 
in 1828, and ordained in 1831. 



SECTION IV. 
CHURCHES IN NEW JERSEY. 

The churches in New Jersey arc large and efficient 
bodies, and date back to an early period in the history of 
the state. They were distinguished in early times, and 
when the denomination was in its infant state, for wealth 
and respectability of character, and for pastors of eminent 
piety and worth. 

SEVENTH-DAY BAPTIST CHURCH, PISCATAWAY, 
NEW JERSEY. 

This fraternity, the third Sabbatarian Church in Ame- 
rica, was organized in 1705, and Rev. Edmund Dunham 
became their first pastor. 

Elder Dunham had been for some time a leader in the 

* In the autumn of 1850 Elder Rogers was removed by death. 



CHURCHES IN NEW JERSEY. 167 

First-day Baptist Church at that place, and was moreover 
extremely scrupulous in his observance of the first day. 
This led him to reprove one Hezekiah Bonham, for attend- 
ing, upon that day, to secular concerns. Mr. Bonham 
replied by requesting his censor to prove from Scripture 
that the first day was holy by divine appointment. Upon 
examination, Mr. Dunham not only discovered that his 
point was untenable, but became in the end a zealous 
advocate of the sacred character of the seventh clay. In 
a short time, the force of his arguments carried conviction 
to the minds of seventeen others, who formed a church, 
chose him for their pastor, and sent him to Rhode Island 
to be ordained. He served the church until his death in 
1734, and was succeeded by his son, Rev. Jonathan Dun- 
ham. The talents of Elder Dunham were above medio- 
crity, and although he had not been favoured with literary 
advantages, his preaching was very effective, and he was 
greatly beloved by his brethren. In the earlier part of 
his ministry their first meeting-house was built, the church 
having formerly met for worship in private houses. It 
was erected upon a lot of one acre of land, which had 
been donated to them for that purpose by Jonathan Fitz 
Randolph. Elder Dunham, after serving this church up- 
wards of forty years, rested from his labours in 1777, in 
the eighty^sixth year of his age. Rev. Jonathan Jarman, 
for some time his colleague, was ordained in 1772, but 
soon after removed to French Creek, in Pennsylvania. 
Subsequent to the decease of Elder Dunham, this church 
remained for several years without a pastor, but depended 
for ministerial assistance upon the occasional visits of 
travelling missionaries, or a precarious supply by first-day 
brethren. The church also suffered much from being near 
the seat of war, and in the vicinity of the ravages of the 
British army. 



168 SABBATARIAN CHURCHES. 

Rev. Nathan Rogers, in 1786, assumed the pastoral 
charge, and during that summer and autumn the church 
was blessed with a remarkable revival of religion, in which 
upwards of sixty were added to its numbers. During the 
same year, Rev. Elisha Gillette received ordination as 
evangelist, in connexion with this community, which rela- 
tion he sustained for three years. 

Rev. Henry M. Laffcrty, for three years the colleague 
of Elder Rogers, was subsequently his successor in 17 < . , 7, 
and continued to occupy the pastoral office until 1811, 
when he was succeeded by 

Gideon Wooden, as licentiate, and subsequently as 
pastor, who served the church until 1825, when he 
succeeded by 

Rev. John Watson, whose ministry continued until 
1840. 

Rev. William B. Maxson, for eight years his colleague, 
was for one year his successor, when 

Rev. Walter B. Gillette, the present incumbent, w&S in- 
stalled. Bcsidesc these pastors, other ministers have, at 
different times, been connected with this church, who have 
removed to other fields of labour. 

This church occupies a very pleasant situation, about 
thirty miles from the city of New York. 

SEVENTH-DAY BAPTIST CHURCH, P L A I X F 1 E L D, 
NEW J E 11 S E Y. 

This church, a branch of the former, was organized in 
1838, and Lucius Crandall, first as licentiate and subse- 
quently as pastor, assumed the spiritual charge, in which 
relation he still continues. 

Both these churches are very wealthy and highly intelli- 
gent, and occupy a distinguished position in the denomi- 
nation. 



CHURCHES IN NEW JERSEY. 169 

SEVENTH-DAY BAPTIST CHURCH, SHILOH, NEW JERSEY. 

This church dates to a very early period. So long ago 
as 1695, an itinerant minister of the Seventh-day Baptist 
persuasion, named Jonathan Davis, removed from Long 
Island to the State of New Jersey, where he settled near 
Trenton, and preached until his death, which occurred in 
1T50. 

Elder Davis visited Cohansey, where his nephews re- 
sided, one of whom, also named Jonathan Davis, was a 
minister, and a principal agent in gathering this church, 
which was constituted in 1737, and consisted of twenty 
members, some of whom were emigrants from Piscataway. 
Elder Davis continued to serve this church until his death, 
in 1769. During his ministry their first meeting-house 
was erected. It stands on a lot of one acre of ground, 
which was donated to them by Mr. Caleb Ayars. The 
burial-ground, as might be supposed, contains many time- 
honoured monuments. 

Rev. Jonathan Davis, his successor in the ministry, was 
of Welsh extraction, and the son of Rev. David Davis, a 
distinguished minister of the Welsh Tract Church. He was 
born in 1734, received ordination in 1768, and installed as 
pastor of the church upon the death of his predecessor, in 
which relation he continued until his death in 1785. Elder 
Davis was eminently distinguished for sound judgment, 
great stability, and moral worth. He was universally 
beloved, and the church, under his ministry, attained a 
considerable degree of strength and permanence. 

Rev. Jonathan Jarman, for some time his colleague, re- 
moved to Cape May, where he died, but his remains were 
subsequently brought back to Shiloh for interment. 

Deacon Philip Ayars was likewise considered a leader 
in this church, and an administrator of baptism. 

15 



170 SABBATARIAN CHURCHES. 

Rev. Nathan Ayars was ordained in this church in 1786, 
and remained its pastor until 1810. 

Rev. John Davis, youngest son of Elder Jonathan Davis, 
was for several years his colleague, and finally his suc- 
cessor. Elder Davis was ordained in 1807, and continued 
to serve the church until 1842, when, overcome with age 
and infirmity, he resigned the pastoral charge to 

Rev. Azor Estee, who was succeeded in 1844 by 

Rev. Solomon Carpenter, whose transfer to the China 
Mission left the church without a pastor. However, in the 
latter part of 1845 they secured the services of 

Rev. Samuel Davison, a convert to the Sabbath, and a 
very able preacher, who remained for about two years, 
and was succeeded by 

Rev. Giles M. Langworthy, whose illness and premature 
death left them again in a destitute condition. 

During the past summer the church was served by 
Rev. Enoch Barnes, a very worthy man, and a convert to 
Sabbatarianism from the Methodist connexion. 

Rev. George R. Wheeler is also a member of this church, 
but he resides at Salem, about ten miles distant. Mr. 
Wheeler and family were likewise converts to Sabbatical 
sentiments. 

This church has been blessed with many auspicious 
revivals. One took place in 1807, and continued for a 
long time. It was very extensive, and about seventy were 
added to the church. Subsequently many precious seasons 
were enjoyed, but perhaps the greatest in-gathering oc- 
curred in the commencement of the year 1843, when about 
ninety were added to the church. This gracious visitation 
of the Holy Spirit commenced and continued through a 
meeting of days, in which Elder John Green and Elder 
Estee were the leaders. It was marked at first by a deep 
and unusual seriousness in the congregation, that gradu- 



CHURCHES IN NEW JERSEY. 171 

ally increased, and seemed to pervade every heart in the 
vast assembly. Meetings for prayer and religious inquiry 
succeeded, at which old and young attended, whose coun- 
tenances were indicative of the various emotions of their 
souls. Some in a fixedness of look that seemed to say, 
" God and eternity are near ;" some with a settled gloom 
and depression of countenance ; some with marks of inde- 
scribable anguish ; and some with the holiest and happiest 
serenity, placid and beautiful as the loveliest sky after a 
storm. 

Sabbath after Sabbath scores of candidates of all ranks 
and ages, from the child of ten summers to the old man 
of seventy winters, came together requesting the ordinance 
of baptism, and what was most remarkable, the greatest 
order and propriety prevailed. There were no exhibitions 
of enthusiasm, no rapturous outbursts, or passionate excla- 
mations. All was calm, sedate, and tranquil. Every one 
seemed to be impressed with a sense of the indescribable 
holiness of God, and the sinfulness of the human heart. 
Every one seemed to feel himself within the most holy 
place. There was confession, thanksgiving, and entreaty, 
— so humble, and yet so confiding, — so confiding, and 
yet so presumptuous, — so importunate, and yet so submis- 
sive. There were songs of praise and sighs of penitence. 
There were tears of holy joy, of exalted hope, of remorse- 
ful sorrow. From this church the sacred excitement ex- 
tended to others, and many precious revivals occurred in 
the neighbourhood. 

This community is at present engaged in building a new 
meeting-house, at a cost of five thousand dollars, having 
donated the old one to a school and society formed for 
educational and agricultural purposes. 

This church was for a long time concerned in a very 
tedious affair relative to a lot of land in Philadelphia, 
which had been left by the will of Richard Sparks to the 



172 SABBATARIAN CHURCHES. 

Seventh-day Baptists for a burial-ground. The date of 
the will I have been unable to obtain, but it appears that 
Sparks was one of the Keithian Seventh-day Baptists; 
that he was baptized by William Davis, in 1600 ; and that 
he belonged to a church of our persuasion in Newtown, 
Chester County. He was a man of large property, and 
being determined to give his brethren some substantial 
proof of his regard, donated to them the before-mentioned 
lot, which, at that time was in the suburbs of the city, 
although at present it is nearly in the centre. It was 
used, for some time, as the burial-ground of the church, 
and upon a marble slab, placed in the wall by which it is 
surrounded, arc inscribed the names of those who arc 
interred within. Subsequent to the extinction of that 
church, and the removal of its members, many of whom 
emigrated to Shiloh,* it became a question whether the dis- 
posal of this property might not be effected, and the pro- 
ceeds of the sale appropriated by the General Conference. 
Pursuant to this design, Caleb Shepherd, of Shiloh, was 
appointed as agent for the sale of said lot, with instruc- 
tions to present a memorial to the Legislature of Penn- 
sylvania, petitioning them to authorize its disposal for 
pecuniary compensation, or in exchange for other land 
more conveniently situated. But these tedious negotiations 
resulted in a manner the most unsatisfactory. The Legis- 
lature decided that according to the tenure of the will, their 
only right to it was founded upon their using it for burial 
purposes ; and that therefore there could be no legal dis- 
posal made of it. 

About this time the Conference, in its denominational 
capacity, withdrew all claim to it in favour of the Shiloh 
and Piscataway churches. Subsequently it was leased to 
a hose company ; and afterwards sold by these churches to 

* The large and respectable families of the Swinneys, Tomlinsons, 
and Thomases, were among the earliest members of the Shiloh Church. 



CHURCHES IN NEW JERSEY. 173 

Stephen Girard, by whom it was conveyed to the corpora- 
tion of the city of Philadelphia, in whose possession it still 
continues. 



SEVENTH-DAY BAPTIST CHURCH, MARLBOROUGH, 
NEW JEBSEY. 

This church, a branch of the former, was organized in 
1811, and Rev. Jacob Ayras became its pastor, in which 
relation he continued until his death, in 1838, having 
served the church nearly twenty-five years. 

Rev. Samuel Davis, brother of Elder John Davis, of 
Shiloh, was for some time his colleague in the ministry. 

Rev. David Clawson, his successor, was returned as 
licentiate in connexion with the church at Piscataway, in 
1833 ; was ordained in 1836, and installed as pastor of 
this church in 1839, in which relation he still continues. 

OBSERVATIONS. 

It will be perceived that this Association embraces the 
oldest churches, and is emphatically the stronghold of 
Sabbatarianism. Most of them also have originated from 
ordinary causes. Those of Piscataway and Shiloh have 
each produced a branch. Three of those in Rhode Island 
originated from a remarkable revival, which progressed in 
1837, under the ministrations of Elder John Green, in 
which sinners were converted to God by hundreds. All 
the older churches have been the seats of stated pastors ; 
consequently they escaped, at least in former times, all 
the evils to be apprehended from frequent changes. These 
pastors, also, however deficient they might appear in the 
graces of elegant diction, were distinguished for sound 
reasoning and plain sense. Their zeal was tempered with 
moderation; their piety with rationality. If not very 

15* 



174 SABBATARIAN CHURCHES. 

scrupulous as to method and language, they were correct 
in their views, and orthodox in their principles. The 
themes of their discourses were the doctrines of the Gospel, 
and the nature of experimental religion, which they ex- 
plained in a manner adapted to the capacities of their 
hearers. That much of this old-fashioned system is being 
done away with, is evident to the most casual observation. 
This profitable mode of preaching has been exchanged for 
one disposed to harp on opinions and debatable points. 
But, although a deep explication of mysterious subjects 
may look more wise, and excite, for the moment, more 
interest than to travel on in the old track, the tampering 
with matters beyond knowledge, to the neglect of plain but 
edifying subjects, will be attended by a general dearth of 
religious feeling. 



SECTION V. 
CENTRAL ASSOCIATION. 

This body embraces all those large and respectable 
churches which are situated in the State of New York, east 
of the small lakes. Most of this great body of our deno- 
mination have been collected here within half a century. 
About ninety years ago, we first find traces of Sabbatarian 
sentiments in this extensive country. Since that period 
the dissemination of this scriptural truth has been slow but 
sure. Churches have one after another been constituted, 
which, taken as a whole, have occupied an important posi- 
tion, not only as to location, but likewise as to the tone of 
feeling which they have given to the efforts and enterprises 
of the denomination in benevolent and educational pur- 
suits. They were among the earliest promoters of Domestic 



CENTRAL ASSOCIATION. 175 

Missions in the then destitute regions of their own and 
the Southwestern States. By their unwearied and active 
exertions, amid all the discouragements incident to poverty, 
limited means, and untoward circumstances, evangelists 
were sent out to disseminate the truth in those then desti- 
tute places, where, for many years past, flourishing churches 
and powerful auxiliaries have existed. They seem also to 
have first become interested in the subject of Sabbath 
schools, conference meetings, and monthly concerts for 
prayer. Their anniversaries are held at different places 
in their long range of territory, and so commodious 
and expeditious is the modern mode of travelling, that 
although the churches are spread along a distance of two 
or three hundred miles, yet the labour of attending them 
is but small, and more than repaid by witnessing the varied 
and beautiful scenery along the route. The very flourish- 
ing institution denominated the De Ruyter Institute, is 
located within the limits of this Association. It is situated, 
as its name imports, in the pleasant village of De Ruyter, 
on the southwestern part of the county of Madison, It was 
projected in 1835, and went into operation in 1837. The 
building is of stone, ninety-four feet front, and sixty-four 
in width, including the depth of the wings projecting back- 
wards. It contains a chapel, a room for philosophic lectures, 
one for the library and society for natural history, six re- 
citation rooms, and fifty-six students' rooms. 

There is both a male and female department in the in- 
stitution ; and the faculty, by their ability and assiduity, 
have commended it to the good opinion of the public, among 
whom it has hitherto sustained a high reputation. 

SEVENTH-DAY BAPTIST CHURCH, BERLIN, NEW YORK. 

This church, the oldest body in this Association, was 



176 SABBATARIAN CHURCHES. 

organized in 1783, although many years previous, a num- 
ber of Sabbath-keepers, principally members of the Sabba- 
tarian churches in Rhode Island, had removed into these 
parts, being among the first settlers of the place. Of 
these, the large and respectable families of the Coons, 
Greenmans, Crandalls, Greens, and Randalls, were most 
distinguished for enterprise and intelligence. They occu- 
pied a very pleasant situation in the northeasterly parts of 
the State of New York, adjoining Massachusetts. The 
place was first called Little Hoosack, and the Sabbatarians 
resided in the towns of Berlin, Petersburg, and Stephen- 
town, in which branch churches have since been established. 

After the organization of the church, Rev. William Coon, 
from Hopkinton, became their first pastor. Elder Coon 
was a man of great natural ability, and was so pre-emi- 
nently blessed in his ministry, that nearly two hundred 
persons were added to the church in one year. He died 
in 1801. He was highly esteemed by Mr. Van Rensselaer, 
then deputy governor of the state, who bestowed upon him 
a valuable farm, and contributed liberally towards defray- 
ing the expenses of their new meeting-house. 

Rev. Asa Coon, his nephew and successor, officiated in 
the ministry but a few months, when he was removed by 
death. 

Rev. William Satterlee received ordination in 1805, in 
the thirty-seventh year of his age, and was immediately 
installed as pastor of the church, in which relation he still 
continues. Elder Satterlee has been emphatically a father 
in Israel. Thousands have walked in more brilliant paths, 
have risen to loftier stations, and acquired more extensive 
renown, but perhaps no one has been more really useful as 
a Christian minister. In his family, in the church, in the 
conference, he w T as equally amiable, equally attentive to 
the desires of others, and equally anxious to do good. 



CENTRAL ASSOCIATION. 177 

While others pursued the phantom of popularity, Elder 
Satterlee remained content with the applause of his own 
conscience, and his brethren were so well aware of his 
ability and paternal character, that for many years he 
was unanimously chosen Moderator of the General Con- 
ference. 

Under his ministry the church became another mother 
of churches, and nursery of ministers, besides producing 
several eminent characters. 

Rev. James H. Cochran was installed as assistant pastor 
in 1849. 

SEYE NTH-DAY BAPTIST CHURCH, PETERSBURG, NEW YORK. 

This community, a branch of the Berlin Church, was 
organized in 1829, but remained until 1835 without a 
pastor, when Bethuel C. Church became a licentiate in 
their connexion, where he continued for one year. 

Rev. Azor Estee, his successor, was licensed in 1836, 
and received ordination in the autumn of the same year. 
In 1841, he resigned the pastoral charge of this church to 
Jarecl Kenyon, who continued in its service as licentiate 
until 1844, when Elder Estee returned to them again. 

Rev. William B. Maxson was resident here in 1845. 

Rev. James Summerbell was ordained, pursuant to the 
request of this church, in 1849, and was immediately in- 
stalled as pastor. 

SEVEXT H-D AY BAPTIST CHURCH, NEW YORK CITY. 

This church was organized in 1845, although Sabbata- 
rians had resided in Brooklyn and its vicinity for a long 
time previous. They have a large and commodious meet- 
ing-house. Rev. T. B. Brown is their present pastor. 



178 SABBATARIAN CHURCHES. 

SEVENTH-DAY BAPTIST CHURCH, ADAMS, JEFFERSON 
COUNTY, NEW YORK. 

This church was organized in 1822, and Rev. William 
Green became its first pastor, which relation he sustained 
with great acceptance until 1841, when 

Rev. Eli S. Bailey assumed the pastoral charge for one 
year, and was succeeded by 

Rev. Joel Green, who, in 1845, resigned his station to 
Rev. G. M. Langworthy. 

Rev. Alexander Campbell is the present incumbent. 

This church has been blessed with several revivals of 
religion, and is a very efficient community. Unlike some 
of its sister churches, it has always been in a sound and 
healthy condition, and at present holds a high rank among 
the most decided friends of all the principles and institutions 
of the denomination. 

FIRST SEVENTH-DAY BAPTIST CHURCH, BROOKFIELD, 
NEW YORK. 

As early as 1791, several members of the Hopkinton 
Church emigrated to this place and began a settlement. 
The country at that time was wild and uninhabited. Hills 
and valleys were covered with forests in all their primeval 
majesty, through which the wild deer and the Indian 
roamed. But the hand of industry soon wrought a won- 
derful transformation in this now beautiful country. The 
woods disappeared. Green pastures and yellow harvests 
waved in the valleys. The hills were crowned with cottages, 
homely, indeed, but delightful, for they were the abodes 
of piety and content. There was temporal comfort and 
prosperity. There was spiritual happiness and godly hope. 
The Sabbath was neither forgotten nor neglected. It was 
linked with too many hallowed memories, too many sweet 



CENTRAL ASSOCIATION. 179 

and pleasant associations, too many blessed reminiscences 
of home, of kindred, of heaven, ever to be deserted by 
those who were exiled by the force of circumstances from 
the delightful scenes of their youth. Meetings were in- 
stituted, and continued from house to house, and many 
precious seasons were enjoyed before the organization of 
the church. 

In the autumn of 1797, they were visited by Elders 
Burdick and Coon, of Hopkinton, and by them constituted 
a church in sister relation. They numbered at first but 
twenty members. 

Rev. Henry Clarke became their first pastor, in which 
relation he continued until 1829. 

Rev. Eli S. Bailey received ordination in 1819, and the 
same year became associated w r ith Elder Clarke in the 
ministry. 

Rev. Daniel Coon removed from Hopkinton the same 
year, and became a resident in connexion with this church. 

Rev. William B. Maxson assumed the pastoral relation 
as assistant of Elder Clarke, in 1823, and remained until 
1833. 

Rev. John Green, his successor, continued four years, 
and was succeeded by 

Rev. Sebeus M. Burdick, who, in 1841, resigned the 
office to 

Rev. William B. Maxson, who remained for two or three 
years, and was succeeded by 

Rev. 0. P. Hull, for a short period, when Elder Maxson, 
the present incumbent, was again installed. 

Several licentiates have, at different times, been con- 
nected with this church. Of these we may mention Charles 
Card, in 1832, and more recently, Charles M. Lewis, 
Waitstill Phillips, and David Burdick. 



180 SABBATARIAN CHURCHES. 



SECOND SEVENTH-DAY BAPTIST CHURCH, BROOKFIELD, 
NEW YORK. 

This community, a branch of the First Brookfield Church, 
was organized in 1823, and Eli S. Bailey became its first 
pastor. Under his ministry the church enjoyed several of 
those auspicious seasons denominated revivals of religion, 
and continued many years in a state of general peace and 
prosperity. Elder Bailey was educated for the medical 
profession, which he pursued for some time with eminent 
success. At this period neither his habits of life nor a 
ciations gave promise of his ever becoming a Christian 
minister ; but, notwithstanding that his profession was one 
of honour, and opened before him a fair path to wealth and 
eminence, his heart turned towards the task of winning 
souls to God. In 1839, James Bailey was associated as 
licentiate, and subsequently as elder, in the ministry of 
this church. Rev. Samuel B. Crandall succeeded in 1842, 
and continued for one year, when Elder Bailey again 
assumed the spiritual charge, which he continues to 
exercise. 

THIRD SEVENTH-DAY BAPTIST CHURCH, BROOKFIELD, 
NEW YORK. 

This church, like the former, originated from the First 
Brookfield Church, and was also organized in 1823. 

Rev. Daniel Coon became its first pastor, in which rela- 
tion he continued until 1836. 

Rev. Samuel B. Crandall, his successor, and the present 
incumbent was licensed in 1831, and ordained in 1832, 
since which period, with the exception of one year, he has 
been connected with this church.* 

* Since the above was written, this church has been visited by a most 
extraordinary and afflictive dispensation of Providence. Elder Crandall, 
supposed to be labouring under a temporary fit of insanity, put a period 



CENTRAL ASSOCIATION. 181 



SEVENTH-DAT BAPTIST CHURCH, T R U X T N, NEW 
YORK. 

Originally, this church was composed of emigrant mem- 
bers from the First Brookfield Church. Its distinct organi- 
zation took place in 1824. In 1826 it became the seat of 
Rev. Alexander Campbell, who remained until 1833. 

Rev. Zuriel Campbell, his successor, was licensed in 1835, 
and ordained in 1838. Subsequent to his removal, which 
took place in 1839, 

Rev. Russell G. Burdick, assumed the spiritual care for 
one year. He was followed by Elias Rogers as licentiate, 
who, in 1844, was succeeded by Solomon Coon, and Var- 
num Burdick, in the same capacity. Varnum Burdick is 
the present incumbent. 

SEVENTH-DAY BAPTIST CHURCH, DIANA, LEWIS COUNTY, 
NEW YORK. 

This church originated from a small company of Sabba- 
tarians who removed from Brookfield, several years ago, 
and who, although deprived of sabbatical and sanctuary 
privileges, nevertheless maintained prayer and conference 
meetings, and exhibited in their daily walk and conversa- 
tion an exact conformity to their holy vocation. Recently 
several influential and highly respectable families in this 
vicinity have embraced the Sabbath, and in 1846, a church 
was organized consisting of sixteen members, with pros- 
pects of large additions at an early period. It is supplied 
with ministerial assistance by the Missionary Society. 

SEVENTH-DAY BAPTIST CHURCH, DE RUYTER, 
NEW YORK. 

This church, originally composed of emigrants from the 

to his existence by suspending himself from a beam in his barn, in Sep* 
tember, 1850. 

16 



182 SABBATARIAN CHURCHES. 

Berlin and Hopkinton communities, was constituted in 
1806. David Davis became their first pastor. 

Rev. John Green, his successor, was ordained to the 
work of the ministry in 1819. A well-written biography 
of Elder Green would be most edifying, as perhaps no 
other minister in the denomination has been the leader in 
so many auspicious revivals. In numerous instances, his 
visitations to the churches have been accompanied with 
the most remarkable outpourings of the Spirit of grace. 
Indeed, so often has this been the case, that long since it 
became proverbial among the people, and a promised visit 
from Elder John Green was considered as the sure pre- 
cursor of a reformation. It is no wonder, therefore, that 
this venerated man is, with few exceptions, so universally 
beloved and respected, for multitudes look up to, and 
regard him as their spiritual father. It is no wonder that 
the aspersions of malice, and the machinations of envy 
hav<^ been unable to destroy his credit or his influence with 
the denomination at large. Yet this man, who has received 
so many seals to his ministry, and whose presence to the 
churches is so auspicious, is a plain old-fashioned man, 
neither skilled in logic nor taught in the schools. He has 
none of the polish or blandishments of modern eloquence, 
no affectation of learning, no parade of jingling phrases or 
high-sounding words. 

how many of our young men, who discourse learnedly 
of preparatory studies for the ministry, might, with infinite 
advantage, sit at the feet and learn of this Shamgar in 
the churches, who, coming from the fields of honest industry 
to the pulpit, has been more instrumental in winning souls 
to God, than most of the scholars who have come to the 
contest elate with the honours of a full collegiate course. 
Like a certain remarkably effective preacher of old, who 
came into the ministry with hands undried from the fisher- 
man's net, or like another, of some account at one time in 



CENTRAL ASSOCIATION. 183 

the churches, who wrought at a useful occupation that he 
might not be burdensome to any, Elder Green was undoubt- 
edly called and set apart as a chosen vessel, by the Spirit 
of truth. What weeping sinner, what returning backslider, 
ever thought or inquired whether he was skilled in alge- 
braic problems, Hebrew nouns, or Greek verbs ? Learning 
to such a preacher would not and could not be any help ; 
it might be a hindrance. It might lead him to trust in 
earthly availments, and make him forget in what his great 
strength lay. Have we not reason to fear that a vain 
trust in learning and temporal advantages is the Delilah 
that has shorn the locks from so many spiritual Samsons, 
and rendered them powerless before their enemies ? It 
would be a difficult matter to attempt an analyzation of 
the sermons of Elder Green, or to show in what the secret 
of his success consisted. No one, while listening to his 
discourses, would think of applying to them the ordinary 
tests of criticism ; indeed, no one would be half so much 
pleased with the speaker as displeased with himself. He 
would probably forget the time, the place, and the congre- 
gation, and see himself transported at once to the bar of 
God, with the world in flames. His cogitations would not 
be, " Oh, what a learned and beautiful discourse !" but 
" Oh, wretched man that I am !" or, " Oh, blessed Jesus, 
how wonderful is thy love and goodness !" Yet in these 
sermons, so remarkably effective, there does not appear 
the least striving for effect, no attempt to enlist the 
passions of the auditory, no forced and laboured ejacula- 
tions ; but the attention is first engaged by the voice, the 
look, the manner, the appearance of the speaker ; our 
interest increases with his amplification of the subject, and 
his application of it every one that hears must feel. 

Elder Green remained at De Ruyter until 1826, when 
the church was for some time without a pastor. 



184 SABBATARIAN CHURCHES. 

Rev. Alexander Campbell, his successor, was installed 
in 1834, and remained for several years. 

Rev. James Bailey succeeded him in 1842, and remained 
until 1848. 

Rev. James R. Irish, Principal of the De Ruyter Insti- 
tute, is the present incumbent. 

Many licentiates, in connexion with the Literary Insti- 
tution, have at different times officiated in this church. 



SEVENTH-DAY BAPTIST CHURCH, HOUNSFIELD, 
JEFFERSON COUNTY, NEW YORK. 

This church originated from the Seventh-day Society in 
Adams, and was constituted in 1841, William Green 
assuming the pastoral charge, in which relation he still 
continues. 

The services of a settled pastor are, to these infant 
churches, of inestimable value.* 



SEVENTH-DAY BAPTIST CHURCH, LINCKLAIN, CHENANGO 
COUNTY, NEW YORK. 

This church was organized in 1831, and Sebeus M. 
Burdick became its spiritual guide. 

In 1839, G. M. Langworthy and Thomas E. Babcock 
were returned as licentiates in its connexion, but Elder 
Burdick, in 1842, assumed its parochial charge for the 
second time. He was succeeded, in 1846, by the Rev*. 
Joshua Clarke. 

* Since writing the above, I have been verbally informed that Elder 
Joel Green was called to preside over the church at Hounsfield, as col- 
league to Elder William Green, to the great dissatisfaction of the latter, 
and in consequence of which, such a great difficulty arose, that the 
ministrations of both were suspended, — but I will not vouch for the 
accuracy of this statement. 



CENTRAL ASSOCIATION. 185 

At present it is supplied with ministerial assistance by 
the brethren at De Ruyter, of the church in which place 
it is a branch. 



SEVENTH-DAY BAPTIST CHURCH, OTSELIC, CHENANGO 
COUNTY, NEW YORK. 

This church was organized in 1830, and Ephraim Curtiss 
became its pastor. Elder Curtiss was a man of distin- 
guished merit and great promise. His talents and services 
were of inestimable value to this infant community ; but 
the Great Head of the church was pleased, for wise but un- 
seen purposes, to remove him from earth while yet in the 
noon of his days. His decease, combined with other causes, 
has contributed to keep this church in a backward state. 
For a long time their harps were hung upon the willows, 
and although they remained inflexible in their attachment 
to the great distinctive principles of the denomination, and 
supported sabbatical ordinances in a regular manner, they 
have been blessed with few additions to their numbers. 

Rev. Joshua Clarke, their present pastor, was installed 
in 1847. 



SEVENTH-DAY BAPTIST CHURCH, PRESTON, CHENANGO 
COUNTY, NEW YORK. 

This church dates back to a very early period. In 1804, 
Davis Rogers, who had been ordained in 1784, with several 
members of the Waterford (Connecticut) Church, emigrated 
to this place, where they organized a church, which, under 
his ministry, continued for a long time in a flourishing 
condition. In 1818, it was admitted into the Conference, 
at which period David Davis was associated with Elder 
Rogers in the ministry. The death of Elder Rogers, 

16* 



186 SABBATARIAN CHURCHES. 

which, as I am informed, occurred about 1832, left this 
weak and sickly community in peculiarly trying and pain- 
ful circumstances, and the members became scattered like 
sheep without a shepherd. Subsequently they were ga- 
thered and the church reorganized by Elder Benedict 
Wescott, of Waterford, in 1834. This worthy and use- 
ful man then assumed the spiritual charge of the scattered 
flock, in which relation he continued until 1842. 

Rev. Varnum Hull, his successor, was ordained in 1843, 
and continued to serve this church for four or five years. 

Rev. Joshua Clarke, the present incumbent, is connected 
both with this and the Sabbatarian community at Otselic. 



SEVENTH-DAY BAPTIST OEUBOH, IIirilLAND, OSWEGO 
COU N T Y, N I W Y (> II K. 

This infant community was gathered and organized in 
1845. Though few in number, they give promise of great 
efficiency. 

Rev. Elias Burdick is their pastor. 



SEVENTH-DAY BAPTIST CHURCH, SCOTT, CORTLAND 
COUNTY, NEW YOUK. 

This church was originally composed of members from 
the Berlin and Rhode Island Churches. Of these we may 
notice the large and respectable families of the Burdicks, 
Babcocks, and Hubbards, who, even to this day, are the 
bone and sinew of the Scott fraternity. It was organized 
in 1820, and William B. Maxson became its first pastor, 
and Holly Maxson the first deacon. It is justly due to 
the memory of this venerable man to remark, that for 
piety, disinterested benevolence, and every amiable and 
Christian grace, he has rarely been equalled and never 



CENTRAL ASSOCIATION. 187 

excelled. Mild and equable in disposition, complacent and 
affable in manner, he was particularly qualified to soften 
animosities and settle difficulties; while the uniform esti- 
mation in which he was held, and the known impartiality 
of his decisions, caused him to be chosen as umpire and 
arbitrator in all disturbances and divisions of whatever 
kind. His memory is still venerated, and the most honour- 
able testimonies to his merit are yet borne by the commu- 
nity where he resided. His death was in character with 
his life. He died repeating 

" Jesus can make a dying bed 
Feel soft as downy pillars are." 

Rev. Joel Green was licensed in 1823, and ordained, 
agreeably to the request of this church, in 1824, in which 
connexion he continued until 1840. 

Rev. Job Tyler, for a long time his colleague, was also 
licensed in 1823, and received ordination in 1825. 

Rev. Orson Campbell, of Berlin, assumed the spiritual 
guidance of this church, in connexion with and during the 
prolonged absence of Elder Green, in 1838 and 1839. 

Rev. Russell G. Burdick, the present incumbent, suc- 
ceeded to the parochial care of this church in 1842. 

This church has been blessed with several powerful and 
extensive revivals, and twice to my remembrance these 
auspicious seasons occurred during the visitations of Elder 
John Green. These religious excitements were generally 
attended with extraordinary exhibitions. Sometimes nearly 
every individual in the congregation would be prostrate 
upon their knees, while a mingled utterance of screams, 
wailings, prayers, notes of grief and joy, would rise in one 
deep chorus. Ever and anon some sinner who felt his 
burden removed would burst out in a song of triumph and 



188 SABBATARIAN CHURCHES. 

loud hosannah ; others, who had been groaning for hours 
in the deepest agony, or sitting silent, sullen, and dejected, 
like images of unutterable woe, would arise with a glory 
upon their countenances, and words of praise and exulta- 
tion on their lips. Many entirely lost the use of their 
limbs, and lay a long time as if entranced. At these meet- 
ings there would generally be several ministers, who would 
officiate at the same time in different parts of the congre- 
gation, some in exhortation, some in praying for the dis- 
tressed, and some in arguments with opposers, who con- 
sidered such proceedings the height of fanaticism. 

FIRST B1Y1I T II - DAI BAPTIST (' II D ■ ft II, VERO I A, 
N | I I) A COIN T v, N i: W FOB K. 

This church was organized in 1820, although several 
years previous a number of families of Seventh-day Bap- 
tists had removed from Hopkinton and Bettled in this 
place, where they kept up meetings on the Sabbath, The 
large and respectable family of Wflliamsefl appears to have 
been the principal support of this infant church, which, 
until 1842, remained without the services of a settled 
pastor, when 

Rev. Charles M. Lewis assumed the spiritual charge. 

Rev. Christopher Chester, his successor, was installed 
in 1848. 

A branch church was organized at Schenectady in 1834. 
John Maxson became its deacon, but so far as I am aware 
it never had a settled pastor. It continued only a few 
years. A church was likewise organized in Baltimore the 
same year, which long since ceased to exist. 

SECOND SEVENTH-DAY BAPTIST CHURCH, VERONA, 
ONEIDA COUNTY, NEW YORK. 

This church, a branch of the former, was organized in 



CENTRAL ASSOCIATION. 189 

1837, but remained in a destitute condition until 1842, 
when Rev. Elihu Robinson became its pastor, in which re- 
lation he continued for several years. 

At present they have no settled pastor. 

SEVENTH-DAY BAPTIST CHURCH, WATSON, LEWIS 
COUNTY, NEW YORK. 

This church was organized in 1841. Joshua Clarke 
and William Gr. Quibell were recognised as licentiates in 
its connexion. Subsequently they received ordination, 
and the latter assumed the parochial charge, in which he 
still continues. 

This church, although in its infancy, gives great promise 
of future efficiency and usefulness. 

SEVENTH-DAY BAPTIST CHURCH, NEWPORT, HERKIMER 
COUNTY, NEW YORK. 

This small but interesting community was formed in 

1838. It has received ministerial assistance from the 
Missionary Society at different times, although deprived of 
the services of a settled pastor. 

Elihu Robinson officiated as licentiate in this place for 
a short period. 

EXTINCT CHURCHES. 

In 1820, a branch of the Berlin Church was organized 
in Fox Township, Clearfield County, Pennsylvania, which 
continued for several years in a flourishing condition. In 
1822, John Bliss was ordained to the work of the ministry, 
and subsequently Jeremiah Bliss was returned as licentiate. 
But many evil influences were at work, which this church, 
always weak and feeble, was unable to withstand. Its de- 



190 SABBATARIAN CHURCHES. 

cline may be dated from 1832, since which period it gra- 
dually sunk, its members removed into other parts, and 
finally it ceased to exist. 

It may be conceded that neither legal enactments, penal 
statutes, nor popular customs, can suppress the course of 
truth, or prevent the exercise of its legitimate effects upon 
the minds of men. The progress of our denomination, not- 
withstanding the adverse circumstances and many disad- 
vantages under which we have laboured, has been steady 
and unceasing ; and although many of our churches are in 
a state of infancy, their numbers arc respectable, and their 
influence considerable. 

Many ministers who have arisen in these fraternities, 
have removed thence into other parts. Ministers distin- 
guished for evangelical enterprise and fervent zeal, some 
of whom have been among the first pioneers of the gospel 
in the western regions. 

In connexion with these churches are some very effi- 
cient High Schools, and one Literary Institution of a 
higher class. It is true that these institutions arc not of 
a theological character; nevertheless, they are important 
appendages of the denomination, and, if well managed, 
will become what is most needed, and will confer immense 
benefits upon the community at large. The general diffu- 
sion of knowledge will elevate the moral and intellectual 
standard, and will be the sure forerunner of higher minis- 
terial attainments, and the better management of the 
churches. 



SECTION VI. 
WESTERN ASSOCIATION. 



The churches embraced in this Association, are situated 
on what was formerly considered missionary ground, al- 



WESTERN ASSOCIATION. 191 

though some of them are at present among the most effi- 
cient bodies in the 'denomination. The principal ornament 
of this section is the Alfred Academy, a very flourishing 
literary institution, of a high classical character. It 
appears to have originated from a High School, and went 
into operation two or three years previous to the De Ruyter 
Institute. 



FIRST SEVENTH-DAT BAPTIST CHURCH ALFRED, ALLE- 
GHANY COUNTY, NEW YORK. 

This church was originally composed of emigrants from 
the Rhode Island and New Jersey fraternities, and was 
constituted in 1816. The region at that time was extremely 
destitute, and these pioneers of our faith were required to 
undergo many hardships, and experience great depriva- 
tions in the prosecution of their schemes. Generally their 
means were moderate, and their worldly advantages limit- 
ed ; but they were zealous for the truth and rich in faith. 
They found a wilderness, here and there broken by the 
hand of man : they left smiling fields and growing villages. 
They found penury and destitution : they left wealth and 
plenty. They found a region where the songs of David 
were not repeated, where the Sabbath was not observed : 
they left flourishing schools and churches. Did they live 
in vain ? 

Rev. Amos Satterlee was installed as pastor of the 
Alfred Church in 1820, which station he filled with great 
acceptance for several years. 

His successors, Daniel Babcock and Richard Hull, were 
ordained in 1824, and remained with this church about 
fifteen years, when they removed to other fields. 

Rev. James R. Irish became their pastor in 1837, in 
which relation he continued until 1846. 



192 SABBATARIAN CHURCHES. 

During the ministry of these brethren, the church has 
been blessed at intervals with many precious revivals ; and 
it appears to have been from the first in a sound and 
healthy condition. 

Rev. Hiram Cromwell, his successor, remained for only 
a short period, and was succeeded by 

Rev. N. V. Hull, the present incumbent. 

Elder Hull is endowed with talents of the very highest 
order, and perhaps no minister in the denomination is 
better qualified to shine in a promiscuous assembly. His 
fine understanding, ready wit, and brilliant imagination, 
are united to the most fascinating powers of oratory, a de- 
meanour of princely elegance, and the highest style of 
manly beauty. His services either as a settled pastor, or 
visiting evangelist, have been highly efficient in this region, 
and his preaching has been attended with many powerful 
revivals. 

SECOND SEVENTH -DAY BAPTIST CHURCH, ALFRED, ALLE- 
GHANY COUNTY, NEW YORK. 

This church, a branch of the former, was organized in 
1831, and Elder Ray Green became its pastor. In 1835 
Clarke Potter and N. V. Hull were returned as licentiates 
in its connexion. In 1842, Amos Burdick was also licensed, 
who continued to serve this church after the removal of 
Elder Green, until 1844, when 

Rev. James H. Cochran assumed the pastoral charge. 

He was succeeded by Amos Burdick and P. C. Witter, 
the present incumbents. 

FIRST SEVENTH-DAY BAPTIST CHURCH, GENESEE, 
NEW YORK. 

This church was organized in 1827, and Henry P. Green 
served as licentiate until 1835, when his ordination took 
place. Under his ministry, which continued until 1847, 



WESTERN ASSOCIATION. 193 

the church received many additions, and became a large 
and efficient body. 

Rev. James Bailey, his successor, was installed in 1848. 

SECOND SEVENTH-DAY BAPTIST CHUECH, GENESEE, 
NEW YORK. 

This church, a branch of the former, was organized in 
1834, and was served by Prentice C. Maine as licentiate, 
for some time. At present it has no settled pastor, but is 
supplied with ministerial assistance by travelling mis- 
sionaries. 

THIRD SEVENTH-DAY BAPTIST CHURCH, GENESEE, 
NEW YORK. 

This church, likewise a branch of the former, was organ- 
ized in 1842, but remained until 1843 without a settled 
pastor, when their spiritual charge was assumed by L. D. 
Ayres, who remained until 1847. 

Rev. H. P. Green, the present incumbent, was installed 
1848. 

SEVENTH-DAY BAPTIST CHURCH, CLARENCE, ERIE COUNTY, 

NEW YORK. 

This church was organized in 1828, although Sabbata- 
rians had for some time previous been among the inhabi- 
tants of the country, and maintained worship upon their 
holy day. They remained for a long time without a pastor, 
but, in 1838, Rev. Nathan V. Hull consented to settle among 
them. In 1839, James H. Cochran was returned as licen- 
tiate, and subsequently, in 1846, as pastor. 

At present they have no settled minister. 

SEVENTH-DAY BAPTIST CHURCH, FRIENDSHIP, NEW YORK. 

This community, like that of Alfred, dates back to an 
early period. It originated, likewise, from an emigration 



194 SABBATARIAN CHURCHES. 

of the members of older churches. Between the years 
1812 and 1820, many families in connexion with the New 
Jersey fraternities removed to this place, and became the 
pioneers of our faith in its then lonely regions. In 1824 
a church was constituted. Rev. John Green became its 
first pastor, in which relation he continued until 1833, 
when 

Rev. Walter B. Gillette succeeded him, and remained 
until 1842, when he removed to another field. 

Rev. Zuriel Campbell followed, who continued until 
1845. 

Rev. A. A. F. Randolph, his successor, had been for 
some time his colleague. 

Rev. B. F. Bobbins, a man of deep piety and irreproach- 
able character, who embraced the Sabbath in 1845, is the 
present incumbent. 

A short time since Elder John Green visited this place, 
and his presence, as usual, was attended with a gracious 
revival. 

SEVENTH -DAY BAPTIST CHURCH, HARTSVILLE, ALLEGHANY 
COUNT Y, NEW Y O R K. 

This infant community, a branch of the Alfred Church, 
was organized in 1847. 

Rev. Hiram Cornwell is its present pastor. 

It gives a cheering promise of future efficiency and 
usefulness. 

SEVENTH-DAY BAPTIST CHURCH, HAYFIELD, PENNSYLVANIA. 

This church is the oldest one in this Association, and 
originated from the Keithian Seventh-day Baptists, who, 
in 1770, resided in the neighbourhood of Philadelphia. 
About this time it appears that Rev. James Dunn, with 



WESTERN ASSOCIATION. 195 

several families of Sabbatarians, removed to this place, 
where he instituted meetings and organized a church, over 
which he assumed the pastoral relation. Elder Dunn lived 
to be very old, but some time previous to his decease, his 
reason failed, and he became partially insane. This mis- 
fortune, combined with other disadvantages, brought the 
church into a state of deep depression. In 1821, Rev. 
John Davis, of Shiloh, made them a visit, and by their 
unanimous request ordained Isaac Davis to the work of the 
ministry. Subsequently, however, the church remained in 
very low circumstances, and in 1829, at which time it was 
admitted into the General Conference, it only numbered 
twenty-four members, and was without a settled pastor.* 
Beside the occasional visits of missionaries, it remained 
thus destitute until 1836, when 

Rev. Job Tyler removed into that region and assumed 
the pastoral charge. 

Rev. Thomas B. Brown, his colleague in 1840 and 1841, 
and subsequently his successor, was installed in 1842, and 
continued until 1844. 

Morris Cole succeeded him as licentiate, in which rela- 
tion he served the church until 1846, when 

Rev. A. A. F. Randolph, the present incumbent, was 
installed. 

SEVENTH-DAY BAPTIST CHUECH, INDEPENDENCE, 
NEW YORK. 

This church was organized in 1834, with very auspicious 
prospects, and 

Rev. Stillman Coon became its pastor, in which relation 
he continued until 1842, when, being transferred to another 

* For all the incidents relating to the early history of this organiza- 
tion, I am indebted to Rev. John Davis, of Shiloh. 



196 SABBATARIAN CHURCHES. 

field, the church was served by Decatur M. Clarke, as 
licentiate, for two or three years. 

Rev. Sherman S. Griswold, assumed the parochial charge 
in 1845, and continued two years. 

Rev. T. Babcock, the present pastor, was installed in 
1848. 

SEVENTH-DAY BAPTIST CHURCH, WIRT, ALLEGHANY 
COUNTY, NEW YORK. 

At a very early period in the history of this district, 
Sabbath-keepers were found among its inhabitants, chirlly 
emigrants from the older settlements, but they were not 
gathered and arranged into a church until 1827. Sir 
quent to that period they remained in low and depressed 
circumstances, which may be chiefly attributed to their 
want of the services of a settled pastor. Recently, how- 
ever, they have been mostly supplied with ministerial 
assistance by 

Rev. James L. Scott, until 1845, when they engaged 
the services of 

Rev. Zuriel Campbell for one year; who was succeeded 
by Rev. Thomas E. Babcock. 

C. T. Champlin, the present incumbent, is a licentiate. 

SEVENTH-DAY BAPTIST CHURCH, SCI O, ALLEGHANY COUNTY, 

NEW YORK. 

This church was organized in 1834, but remained for a 
long time without many additions, or the services of a set- 
tled pastor. 

Rev. Ray Green assumed the parochial charge in 1845, 
and continued until 1847. 

Rev. Rowse Babcock, the present incumbent, was installed 
in 1848. 

In reviewing the progress of Sabbatarianism within the 
bounds of this Association, we find abundant reasons for 



WESTERN ASSOCIATION. 197 

encouragement. An interest hitherto unprecedented in 
the modern history of the Sabbath-keepers, has been 
awakened. Many have embraced the truth in opposition 
to the popular sentiments of the day, among whom are 
several ministers of eminent talent and piety, who may be 
reckoned as pillars in the cause of God. 

The number of churches has proportionately increased, 
but it must be confessed that many of them are infant 
bodies, utterly unable to support the pastor whose services 
they require, and without whose presence they can never 
rise to any degree of strength and usefulness. They want 
such pastors as the Hopkinton, the Berlin, the Piscataway, 
and the Shiloh Churches possessed during the first century 
of their existence. Men who could preach the truth for 
its own sake, who could share with and for their brethren 
— live as they did — dress as they did — and even work as 
they did.* Under such plain but substantial guidance, 
these churches all rose to great spiritual strength and per- 
manence. Whatever honour belongs to him who is in- 
strumental in gathering and organizing a church, much 
more is justly due to the one, who, at the expense of per- 
sonal sacrifices and temporal inconveniences, adopts the 
spiritual infant, administers to its necessities, leads it 
through the green pastures and by the still waters of tire 
heavenly pilgrimage, and finally brings it to such a degree 
of maturity that it is able to go alone. It is a lamentable 
fact, that some of these churches for the want of such 
leaders are even now threatened with extinction. Upon 
whom in such cases must the delinquency rest ? 

* One of these fathers, who was considered no mean preacher in his 
day, and who was instrumental, not only in organizing, but in support- 
ing and bringing to maturity an infant church, used to remark that he 
desired no better time for studying a sermon than when following the 
plough. 

17* 



198 SABBATARIAN CHURCHES. 

SECTION VII. 
SOUTHWESTERN ASSOCIATION. 

Most of the churches embraced in this confederacy are 
of recent origin. Many of them occupy highly advanta- 
geous situations in the broad, the bright, the glorious 
West, and give every promise of rising to future eminence 
and usefulness. 

SEVENTH-DAY BAPTIST CHURCH, NEW SALEM, HARRISON 
COUNTY, VIRGINIA. 

The history of this church, the oldest one in this Asso- 
ciation, is highly interesting. It appears that in 174f), a 
company of Sabbath-keepers, including one John Davis, 
removed from Rhode Island, to a place called Square, in 
Monmouth County, New Jersey. Here they organized a 
church, and sent said Davis back to Westerly to be or- 
dained, which was done in 1746. They remained here 
nearly forty years, when the whole church, men, women, 
and children, emigrated to the place that their descen- 
dants now inhabit in Virginia. They went in wagons, 
drove their cattle, and the cavalcade was many days in 
performing their journey. Their venerable minister con- 
tinued with them for many years. He was also assisted 
by one Jacob Davis, who was esteemed as a very amiable 
man and worthy minister. 

Rev. John Davis his son and successor, was installed 
about 1800, and continued to serve the church for a num- 
ber of years. Zebulon Maxson, Peter Davis, and Lewis 
A. Davis, were likewise associated with him in the ministry 
at different times, and 

Rev. Peter Davis finally succeeded him in 1834, in 
which relation he still continues. 



SOUTHWESTERN ASSOCIATION. 199 

Ezekiel Bee is a licentiate in connexion with this 
church. 

SEVENTH-DAY BAPTIST CHURCH, LOST CREEK, VIRGINIA. 

This church was constituted in 1805, and the large and 
respectable family of Bonds — its first originators — appear 
to be still its principal supporters. Richard Bond, while a 
resident in Maryland, became convinced of the sacred cha- 
racter of the seventh day, from reading the Bible alone. 
Once convinced of his duty he was not slow in performing 
it ; but embracing the Sabbath, he instituted weekly reli- 
gious meetings in his family, and was, for a long time, the 
priest of his household. Subsequently he emigrated to 
Virginia, and became the founder of the Lost Creek 
Church. This church has never been large, and for a 
great proportion of the time it has been without the services 
of a stated pastor, but the fact of its steady and uniform 
course amidst these privations, affords conclusive evidence 
of the valuable materials of which it is composed. 

Richard C. Bond, the present incumbent, was installed 
in 1843. 

SEVENTH-DAY BAPTIST CHURCH, HUGHES RIVER, VIRGINIA. 

This church, a branch of the former, was organized in 
1833. It is in a very weak and depressed condition, con- 
taining only seven members. 

SEVENTH-DAY BAPTIST CHURCH, SOUTH FORK, HUGHES 
RIVER, VIRGINIA. 

This church, another branch of the eldest fraternity, 
was constituted in 1842. It contains only nineteen mem- 
bers, and was served by Asa Bee and Joshua S. Davis, as 
licentiates. 



200 SABBATARIAN CHURCHES. 

SEVENTH-DAY BAPTIST CHURCH, NORTHAMPTON, 
CLARKE COUNTY, OHIO. 

This church originated from a division, on the tempe- 
rance question, in the Sabbatarian church at Pike, in the 
same county. It was organized with seventeen of the 
seceding members, in 1837. In 1840, it was blessed with 
a precious revival, and received many additions. 

Rev. Samuel Babcock is the present pastor, assisted by 
L. Lippencott as licentiate. 

SEVENTH-DAY BAPTIST CHURCH, PIKE, CLARKE COUNTY, 

OHIO. 

This church was constituted in 1824, although Sabba- 
tarians had for some time previous resided in that region. 

Rev. Simeon Babcock and Rev. Samuel F. Randolph, 
were for several years connected with these churches, 
under whose ministry they were greatly blessed, and the 
fraternity under consideration numbered 102 members. 
Subsequently, however, it fell into a decline. The seces- 
sion of a part of its members, the death and removal of 
others, combined with other causes, left it in a very weak 
condition. In 1842, James B. Davis was a licentiate in 
its connexion. At present it has no stated pastor. 

SEVENTH-DAY BAPTIST CHURCH, PORT JEFFERSON, 
SHELBY COUNTY, OHIO. 

This church was organized in 1840, and contained nine- 
teen members. It is in a very pleasant situation, and 
gives great promise of future usefulness. 

Rev. Lewis A. Davis has been the father, and is the 
pastor of this church. 

SEVENTH -DAY BAPTIST CHURCH, SCIOTA, OHIO. 

This church was organized in 1842, by emigrant mem- 



SOUTHWESTERN ASSOCIATION. 201 

bers from Scott and Brookfield. It is situated in a very 
pleasant country, and will probably become, in time, a 
large and efficient body. 

It is occupied as missionary ground, but has no stated 
pastor. 

SEVENTH-DAY BAPTIST CHURCH, STOKES, OHIO. 

This church was organized in the same year as the for- 
mer, and is much in the same condition. It is blessed 
with the services of Rev. Joshua Hill, as pastor. 

SEVENTH-DAY BAPTIST CHURCH, JACKSON, OHIO. 

This church was organized in 1840, and embraced thirty- 
eight members, most of whom had removed from Pike, 
Clarke County, to this place. For some time it appeared 
quite flourishing^ and received several additions, but it is 
at present in a very low and depressed condition, owing to 
the want of ministerial assistance. 

SEVENTH-DAY BAPTIST CHURCH, WOODBRIDGETOWN, 
PENNSYLVANIA. 

This church was gathered through the exertions of Rev. 
Samuel Woodbridge, and was organized about 1790. All 
the knowledge that I have been able to obtain of Elder 
Woodbridge is, that he was a First-day Baptist minister, 
who became convinced of the sacred character of the 
seventh day, and embraced it accordingly. Subsequently 
he removed to this place with his family, where his preach- 
ing was blessed to the conversion of many, a church orga- 
nized, and a meeting-house erected, whose pulpit he occu- 
pied until his death. This church likewise received several 
additions from an emigration of the members of the Notting- 
ham and Pennapack fraternities, among whom we may men- 



202 SABBATARIAN CHURCHES. 

tion the children of Rev. Enoch David. But the death of 
Elder Woodbridge was the commencement of its decline, as 
no one arose to take his place. Its ancient and venerable 
meeting-house, being without a pastor, soon became almost 
deserted. Some of its members removed to other parts, 
and others of them went to receive their reward for loving 
the law and keeping the commandments of God. In 1843, 
they numbered sixteen, and Lewis Sammons served the 
church as licentiate. Since that period its decline has 
been gradual, and it is a moral certainty that but a very 
short time will elapse before we shall have to announce 
the disappearance of another star from our constellation, 
the extinction of another luminary in the moral world. 

SEVENTH-DAY BAPTIST CHURCH, MADISON, INDIANA. 

This small company of Sabbath-keepers was organized 
into a church in 1843, since which period it has received 
few additions, and has been in a low and depressed condi- 
tion for the want of pastoral services. 



SECTION VIII. 

NORTHWESTERN ASSOCIATION. 

SEVENTH-DAY BAPTIST CHURCH, MILTON, ROCK COUNTY, 

WISCONSIN. 

This large and flourishing church was organized in 1838, 
since which period it has rapidly increased in numbers, 
and promises to become a very useful and efficient body. 
For a long time this region was considered as missionary 
ground. Recently, however, 

Rev. Stillman Coon and Rev. Zuriel Campbell have con- 
nected themselves in the pastoral relation with the church, 
in which they still continue. 



NORTHWESTERN ASSOCIATION. 203 

Many of its members were emigrants from Scott and 
the older churches. 

SEVENTH-DAY BAPTIST CHURCH, ALBION, DANE COUNTY, 
WISCONSIN. 

This church was organized in 1843, and 

Wm. H. Redfield became its servant in the capacity of 
licentiate, which relation he sustained for one year, when 
he was succeeded by 

Rev. 0. P. Hull, the present incumbent, under whose 
ministry it has enjoyed many precious seasons, and re- 
ceived many additions. 

SEVENTH-DAY BAPTIST CHURCH, WALWORTH, WISCONSIN. 

This church, mostly composed of emigrants from New 
Jersey, was organized in 1849, and contains twenty-one 
members, with a prospect of large additions. 

It has no settled pastor. 

SEVENTH-DAY BAPTIST CHURCH, PREDONIA, IOWA. 

This church was organized in 1842, and 

Rev. Rolean M'Reynolds, formerly a First-day Baptist, 
a minister of exemplary character and eminent talent, be- 
came its pastor, in which relation he continued for some 
time. 

At present it has no settled pastor. 

SEVENTH-DAY BAPTIST CHURCH, PARMINGTON, ILLINOIS. 

This church was constituted in 1849, and consists mostly 
of emigrants from Shiloh, with the family of 
Rev. Samuel Davison, the present pastor. 
It is said to occupy a pleasant and healthful situation. 



204 SABBATARIAN CHURCHES. 



REMARKS. 



A majority of the churches embraced in this Association 
may be considered as enjoying all the advantages of a 
healthful climate and fertile soil, with facilities for com- 
merce. Although few in numbers, their prospects are 
most encouraging, perhaps too much so. It is not in the 
sunlight of worldly prosperity that the good seed rises to 
maturity and bears much fruit : the mind, exulting in 
temporal advantages, the accumulation of riches, or the 
acquisition of worldly honours, is too apt to become cold 
and indifferent to the subject of religion. We trust that 
it may not be so with these sister fraternities, who have 
designed to hold up the light of the truth, and to witness 
for the Sabbath among an apostatizing community. May 
they grow in grace as in numbers ; may they become rich 
in heavenly wisdom as in earthly goods ; moreover, as 
they have received liberally may they be disposed to give 
liberally, and to bear in their hearts and upon their prayers 
the burdens of a perishing world. In connexion with this 
subject another consideration is presented. These churches 
occupy situations as desirable as can be found throughout 
the whole country for mercantile, mechanical, or agricul- 
tural avocations, and embrace every variety of soil, scenery, 
and climate. Some are located on broad meadow-like 
prairie ; others amid a diversified landscape of hills and 
valleys ; and yet others in the neighbourhood of marts of 
commerce, and communicating with lakes and rivers. No 
brother need forsake the Sabbath, in order to find a more 
eligible or advantageous situation than could be obtained 
in contiguity with the settlements of the Sabbath-keepers ; 
and no person, whatever may be his denominational cha- 
racter, who wishes to emigrate, will find in any locality a 
state of society more elevated, moral, and Christian-like, 



NORTHWESTERN ASSOCIATION. 205 

or schools more really useful and well-conducted than are 
to be found among the Sabbatarians. In tracing the his- 
tory of our denomination, there occur many reflections of 
a pleasant and interesting character, particularly in con- 
nexion with our missionary efforts. The review of the 
fields of labour thus occupied would prefigure in a remark- 
able degree our gradual expansion and increase. First we 
see those good old fathers, over whose graves the flowers 
of centennial summers have bloomed and withered, making 
short journeys from Rhode Island to New Jersey, and per- 
haps to some parts of Pennsylvania. This, at that time, 
was missionary ground. Subsequently the area was ex- 
tended. Where was the missionary ground in their youth 
to those venerable men who have grown gray in the ser- 
vice of the sanctuary ? In the wildly beautiful and romantic 
region of western New York and Pennsylvania, where a 
glorious harvest has arisen as the fruit of their labours. 
Then gradually expanding westward, Ohio, Wisconsin, and 
Iowa, became alternately the theatres of new scenes of 
trial and triumph. Intimately connected with the progress 
of our denomination in this region are the names of Rev. 
L. A. Davis and Rev. J. L. Scott, both indefatigable mis- 
sionaries, through whose instrumentality several of these 
churches have been gathered and organized. Is not our 
missionary ground still expanding ? Does not the time 
approach when the broad plains of the Missouri will be 
so occupied ? when the region of the Rocky Mountains will 
be so occupied ? when Oregon and California will be so 
occupied ? Does it appear impossible or improbable ? All 
that is necessary for its realization, is the application of 
means, and faith in the promises of God. 

18 



206 SABBATARIAN CHURCHES. 



SECTION IX. 
GENERAL SUMMARY. 

The reader who has followed me through this brief and 
imperfect sketch of the history of the Seventh-day Baptist 
Denomination, cannot fail to perceive that our churches 
have gradually and healthfully increased in numbers, not- 
withstanding the continual opposition which is manifested to 
the cause we advocate, and the continual discouragements 
that we have to encounter both in society and business. It 
is now about one hundred and seventy years since the first 
Seventh-day Baptist church was organized in America ; 
and the efforts which have been made within the last thirty 
years have accomplished more to advance the interests of 
the cause than what was done for nearly a century and a 
half preceding. This has not been produced by any special 
excitement, but by increased energy and courage, and 
by the multiplication of means for disseminating the truth ; 
and those means have but just begun to develope their in- 
fluence. Our Education, Missionary, and Tract Societies 
are yet in their infancy ; our denominational paper is 
only beginning to acquire a circulation corresponding to 
its merits, indicative to other denominations of Chris- 
tians of our literary resources, — and yet effects that would 
have astonished our ancestors have been realized. In 1805, 
we numbered eight churches, and about one thousand five 
hundred communicants. Twenty-five years increased that 
number to three thousand four hundred ; but the five sub- 
sequent years to more than four thousand five hundred. 
In 1840, we numbered a fraction over five thousand mem- 
bers, which in three years increased to six thousand. At 
this period, there are about seven thousand communicants 



GENERAL SUMMARY. 



207 



in the connexion. There are sixty-five churches united 
with the Conference ; sixty ordained ministers, and about 
thirty licentiates. 



RECAPITULATION OF CHURCHES FOR 1849. 



EASTERN ASSOCIATION. 



Designation. 
Newport, 
First Hopkinton, 
Second Hopkinton, 
Third Hopkinton, 
Marlborough, 
New York, . 
Piscataway, 
Pawcatuck, 
Plainfield, . 
Richmond, . 
Shiloh, 

South Kingston, 
Waterford, . 
Westerly, 



Date of 


Number of 


Organization. 


Communicants. 


1671 


28 


1708 


344 


1835 


173 


1835 


166 


1811 


131 


1845 


33 


1707 


174 


1840 


172 


1838 


83 


1843 


25 


1787 


261 


1840 


25 


1784 


110 


1837 


72 



CENTRAL ASSOCIATION. 



Adams, 


1822 


230 


First Brookfield, . 


. . 1797 


200 


Second Brookfield, 


1823 


109 


Third Brookfield, 


1823 


128 


De Ruyter, . 


1806 


111 



208 



SABBATARIAN CHURCHES. 



Designation. 

Diana, 

Hounsfield, 

Lincklean, 

Otselic, 

Preston, 

Richland, 

Scott, . 

Truxton, 

Watson, 

First Verona, 

Second Verona, 

Berlin, 

Petersburg, 



Date of 


Number of 


Organization. 


Communicants. 


1846 


18 


1841 


65 


1831 


104 


1830 


50 


1806 


81 


1845 


14 


1820 


176 


1824 


51 


1841 


66 


1820 


70 


1837 


31 


1784 


272 


1820 


109 



WESTERN ASSOCIATION. 



Amity, 
First Alfred, 
Second Alfred, 
Clarence, 
Friendship, . 
First Genesee, 
Second Genesee, 
Third Genesee, 
Hartsville, . 
Hayfield, 
Hebron, 
Independence, 
Pendleton, . 
Persia, 
Scio, . 
Ulysses, 
Wirt, . 



1834 


27 


1816 


437 


1831 


249 


1828 


77 


L824 


155 


1827 


171 


L884 


60 


1842 


39 


1847 


54 


1.771 


85 


1833 


61 


1834 


118 


1844 


20 


1832 


59 


1834 


40 


1845 


17 


1827 


34 



SOUTHWESTERN ASSOCIATION. 



First Hughes River, Va., 
Second Hughes River, Va., 



1833 
1840 



12 

7 



GENERAL SUMMARY. 



209 



Designation. 
New Salem, Va., 
Lost Creek, Va., . 
Jackson, Ohio, 
Northampton, Ohio, 
Port Jefferson, Ohio, 
Sciota, Ohio, 
Stokes, Ohio, 
Pike, Ohio, . 
Madison, la., 
Woodbridgetown, Pa., 



Date of 


Number of 


Organization. 


Communicants 


1745 


71 


1805 


68 


1843 


40 


1837 


20 


1840 


31 


1842 


20 


1842 


22 


1824 


30 


1843 


12 


1780 


4 



NORTHWESTERN ASSOCIATION. 



Albion, Wis., 


1843 


90 


Milton, Wis., 


1838 


112 


Walworth, Wis., . 


1849 


21 


Fredonia, la., 


1842 


9 


Farmington, 111., 


1849 


16 



In dating the organization of the churches, I have had 
recourse to Clarke's History, and to the old Conference 
Minutes ; between which and the minutes for 1849, I dis- 
covered some discrepancies. Should the reader wish to 
institute a comparison between my work and other docu- 
ments, he will please refer to these sources, by which, for 
several reasons, I consider it safest to be guided. 

Besides these churches, there are many scattered fami- 
lies of Sabbath-keepers in different parts of the Union. The 
Rev. Isaac P. Labagh, a minister of eminent ability and 
attainment, in connexion with the Episcopal Church in 
New York, is an observer of the Sabbath. 



CONCLUSION. 



It may be observed, in conclusion, that these churches ex- 
hibit nothing peculiar in their forms of worship. Psalmody 

18* 



210 SABBATARIAN CHURCHES. 

is universally practised, and the science of vocal music is 
cultivated in all the older churches. 

Previous to 1822, Rippon's Collection of Hymns was 
generally used. About that time a new collection, de- 
signed particularly for this denomination, was made and 
published by a committee appointed for that purpose by 
the General Conference. Recently that collection has 
been superseded by another, which is in present use. 

Sabbath schools and Bible classes have been instituted, 
and generally receive attention in all the churches ; and 
the same may be said of conference and prayer meetings. 

There are also tract and missionary societies within the 
bosoms of the different fraternities, whose officers consti- 
tute the board for the transaction of business. 



CHAPTER IV. 

SEVENTH-DAY BAPTISTS IN THE UNITED STATES, CONTINUED. 

SECTION I. 
THE KEITHIAN SEVENTH-DAY BAPTISTS. 

The Keithian Baptists were sececlers from the Quakers 
of Pennsylvania, and were so called from their leader, the 
famous George Keith, who, in 1691, with forty-eight other 
individuals, withdrew from the communion of the Quakers, 
and set up separate meetings in different places, and a 
general one at Burlington, in opposition to that of Phila- 
delphia. Subsequently they published several works of a 
controversial character, and finally, by resigning them- 
selves to the guidance of Scripture, they became altogether 
Baptist in their religious practices. At the time of this 
change in their denominational character they numbered 
four churches, of which one was situated at Upper Provi- 
dence, another at Philadelphia, a third at Southampton, 
and a fourth at Dublin. These continued for some time, 
but in 1700, a difference arose among them concerning the 
Sabbath, that broke up their societies. Some of them 
contended rightly that the original Sabbath remained un- 
changed, and that its observance was still incumbent upon 
Christians. The division appears to have been fomented 
by one Abel Noble, who, according to Morgan Edwards, 
came to this country in 1684, and who appears to have 



212 SABBATARIAN OHURCHES. 

been the first Seventh-day Baptist in the state of Penn- 
sylvania. His name is found among those who, in 1691, 
signed the articles of the Keithian separation. By him 
was the first Keithian baptized in 1697, and by him were 
they gained over to the observance of the seventh day. 
Through his instrumentality four churches of that order 
were constituted. The first at Newtown, in Upper Provi- 
dence, about twenty-four miles from the city of Phila- 
delphia. Their meeting was held at the house of one 
David Thomas. Three families belonged to this place, of 
whom seven individuals were baptized members of the 
church, in 1770. 

Another society resided at Pennapack, in the county of 
Philadelphia. It was to this society that Richard Sparks 
belonged, and to it he donated the lot of land for a burial- 
place, which subsequently became the property of the 
Shiloh and Piscataway Churches. William Davis was their 
minister. He was baptized in 1697, by Rev. Thomas 
Killingworth, of Cohansey, now Greenwich. In 1701, 
they built a place for worship in Oxford township, on a 
lot given to them by Thomas Graves, but neglecting to 
take a deed in due time, the Episcopalians dispossessed 
them of both the house and lot. In 1711, their preacher, 
William Davis, leaving them, and no one risifig to supply 
the vacancy, they were soon scattered like sheep without 
a shepherd. The third society of them was at Nottingham, 
about fifty miles from Philadelphia. Their meetings were 
sometimes held at the house of Abigail Price, and at 
others in the dwelling of Samuel Bond, in the contiguous 
state of Maryland. The Sabbatarian families to which 
Nottingham was central, were six, of which eight persons 
were baptized. Here a yearly meeting was kept during 
the last week in August, 1770. This church originated 
from the Keithians at Upper Providence ; but being desti- 



THE KEITHIAN SEVENTH-DAY BAPTISTS. 213 

tute of a settled pastor, it received few additions. Its 
most influential members were the family of Samuel Bond, 
whose son, Richard Bond, became subsequently the founder 
of a Sabbatarian church in Virginia. 

Another society of them was in East Nantmill Township, 
about thirty-two miles from Philadelphia. Here was a 
meeting-house, built in 1762, on a lot of one acre square, 
the gift of David Rogers. The Sabbatarian families in 
this place were six, of whom ten individuals were baptized. 
They had no settled pastor, and subsequently they removed 
in a body to French Creek, near Meadville, and became 
the fathers of the present church at Hayfield. Thus it 
appears that in 1770 there were twenty-six families of 
Sabbatarians in Pennsylvania, and thirty-one baptized in- 
dividuals of that order. That they had two yearly meet- 
ings and one meeting-house. At this time also they had 
one minister, Rev. Enoch David. He was born in 1718, 
at Duck Creek, county of Kent, in the state of Delaware ; 
called to the ministry, at Welshart, in 1751 ; and ordained 
in 1769. He was married four times, and became the 
father of nine children. Ebenezer, his oldest son, was 
considered a very promising young man. He entered 
Rhode Island college as a student in 1770, and became a 
member of the Newport Church the same year. He was 
ordained to the work of the ministry in 1775, and being a 
young man, accepted the office of chaplain in the American 
army, under Washington, where he remained until his 
death, in 1778. He was highly esteemed by both officers 
and soldiers, and afforded every promise of future eminence 
and usefulness. 

About this time, Zedekiah David, with several others, 
removed to Fayette County, and became the founders of a 
Seventh-day Baptist church in that place, where Rev. 
Samuel Woodbridge exercised his ministry for many years. 



214 SABBATARIAN CHURCHES. 

To his children and to the church in this place, Rev. Enoch 
David paid a visit in the autumn of 1795, where, preaching 
in the open air, he caught a violent cold, which settled on 
his lungs, and finally terminated in a consumption, of 
which he died in the seventy-seventh year of his age, and 
the fortieth of his ministry. His remains were deposited 
in the burial-place at Woodbridgetown, in the certain hope 
of a joyful resurrection. 

This venerable man was one of the good old ministers of 
the ancient school, who could preach the truth for its own 
sake, and who neither required nor expected a salary. He 
supported his numerous family by working at his trade, 
that of a tailor. Four times he was left a widower, and 
each time with the care of an infant. He lived to see six 
of his children consigned to the grave. He had an estate 
of some value in the city of Philadelphia, which was sold 
at his decease and the proceeds divided among his family. 

From the church in East Nantmill Township, Pennsyl- 
vania, a church was formed on Broad River, in the parish 
of St. Mark, South Carolina, in 1754. In 1770, it had 
increased to eighteen families, of whom twenty-four persons 
were baptized. At this time there were several churches 
of the Dunker Baptists, in this state, who observed the 
seventh day. 

In 1759, eight families of the Seventh-day Baptists 
passed over from South Carolina, and settled near Sucka- 
seesing, in Georgia. Their leader was Richard Gregory, 
son of John Gregory. Another of their preachers was 
named Clayton. After remaining here about five years, 
the whole company returned to Edisto, in South Carolina. 

It is believed that these churches have been for a long 
time extinct. 



THE GERMAN SEVENTH-DAY BAPTISTS. 215 

SECTION II. 
A GENERAL HISTORY OF THE GERMAN SEVENTH-DAY BAPTISTS. 

The Reformation in Germany and Holland was produc- 
tive of great and glorious effects, although it was not com- 
plete. Errors in doctrine, nearly or quite as incongruous 
with Scripture as those abandoned, were retained ; ceremo- 
nies, nearly equal in absurdity to those prohibited, were still 
celebrated; and persecutions, exhibiting more similarity to 
the practices of Papacy than to the meekness and quietude 
of pure Christianity, were still prosecuted. The Reforma- 
tion required to be reformed, and of this many pious and 
holy men were aware. At length, in 1694, a violent con- 
troversy arose in nearly all the Protestant churches of those 
two countries, in consequence of the attempts which were 
being made to promote a practical and vital religion. At 
this time the pious Spener was ecclesiastical superinten- 
dent of the court of Saxony. He was likewise at the head 
of the party distinguished for its advocacy of reformatory 
measures. However, neither his dignified and important 
station, nor the fact that the tenets of his followers were 
predicated upon scripture according to its literal interpre- 
tation, could preserve them from falling under the odium 
of heresy, and* incurring the effects of a virulent opposition. 
Their doctrines were examined by the ecclesiastical digni- 
taries, who, instead of instituting a comparison between 
them and Holy Writ, sought to discover whether or not 
they were conformable to the tenets deemed orthodox by 
the Consistory of Wittemberg. The decision was in the 
negative ; hence they were suppressed in their public lec- 
tures and ministrations. This prohibition, while it shut up 
churches, and hushed the eloquence of public lecturers, 
savoured of persecution, and consequently excited a spirit 



216 SABBATARIAN CHURCHES. 

of inquiry in the minds of the multitude. In such cases as 
this, reverend divines would consult their own interest by 
bestowing greater attention upon the study of human 
nature. Persecution agitates the public mind, excites the 
sympathy of some, the curiosity of all, and promulgates 
the very sentiments it is endeavouring to restrain. Besides, 
persecutors are not omniscient, conventicles will be held, 
and to their other charms that of secrecy is then added. 
In the year 1708, Alexander Mack, of Schriesheim, and 
seven others in Schwartzenen, Germany, met together, 
regularly to examine, in a careful and impartial manner, 
the doctrines of the New Testament, in order to ascertain 
what obligations it imposes upon professing Christians. 
These inquiries terminated in the formation of the society 
now called the Dunkers, or First-day German Baptists. 
Persecution, while it scattered them, likewise led to the 
dissemination of their doctrines ; some were driven to 
Crefelt, in the Duchy of Clevcs, and the mother church 
voluntarily removed to Sevustervin, in Friesland, whence 
its members emigrated to America in 1719, and dispersed 
to different parts of Pennsylvania. In 17 '2o, they formed 
a church at Germantown, under the pastoral care of Peter 
Becker. The rapid growth of this church has rarely been 
excelled, and it received continual accessions of new mem- 
bers from the banks of the Wissahickon, and from Lancaster 
County. In this county, another community was soon after 
established by Conrad Beissel, a native of Germany. He 
was a man of eminent piety and ability, much given to 
metaphysical speculations, and distinguished for his love of 
solitude. Being determined to seek out the true obli- 
gations of the Word of God, independent of all precon- 
ceived opinions and traditional observances, he was soon 
led to perceive that the sentiments of the Dunkers were 
erroneous so far as they related to the day designed to be 



THE GERMAN SEVENTH-DAY BAPTISTS. 217 

hallowed as the Sabbath. It appeared evident to him " that 
the seventh day was the command of the Lord God, and 
that day being established and sanctified by the Great 
Jehovah, for ever, and no change, nor authority for change, 
ever having been announced to man, by any power suffi- 
cient to set aside the solemn decree of the Almighty, he 
felt it to be his duty to contend for the observance of that 
day." These opinions he maintained, not only in many 
eloquent discourses, but, about the year 1725, he published 
a short treatise which entered into a full and very able 
discussion of this point. The publication of this tract 
formed, in more ways than one, an epoch in the community, 
and created so much stir and excitement among the Society 
at Mill Creek, that Beissel quietly retired from the settle- 
ment, and took up his abode in a small cell on the banks 
of the Cocalico, which had been occupied previously by one 
Elimelech, an anchorite. Here, retired from all the 
world, he sought, by prayer, fasting, and meditation, to 
converse with superior intelligences, and to perfect him- 
self in holy knowledge. But the community that had 
opposed his fervent and spiritual teachings when present, 
found his absence a great deprivation, and although many 
inquiries were made, it was a long time before the place 
of his retirement became known. By this time many 
members of the society at Mill Creek had become con- 
vinced of the truth of his proposition relative to the 
Sabbath, who now removed and settled around him in 
solitary cottages. They rested from secular labours and 
celebrated the public services of religion upon the original 
Sabbath, the seventh day of the week, which has ever since 
been observed by their descendants. 

In 1728, they resolved themselves into an ecclesiastical 
body, and a monastic society was instituted in 1732, for 

19 



218 SABBATARIAN CHURCHES. 

the accommodation of which suitable buildings were erected. 
Other buildings w r ere likewise erected by the community, 
and all together constituted the irregular, yet lovely village 
of Ephrata. Both men and women were admitted into the 
convent, and both appear to have been singularly attached 
to the monastic state. They wore the habit of the Capu- 
chins, or White Friars, which consisted of a shirt, browsers 
and vest, with a long white gown and cowl, of woollen 
web in winter, and linen in the summer. That of the 
sisters differed only in the substitution of skirts for trowsers, 
and some slight peculiarities in the form of the cap. All 
who entered the cloister received monastic names. Their 
first Prior was Onesimus, (Israel Eckerlin,) who was suc- 
ceeded by Peter Miller, surnamed Jabez. Beissel, whose 
monastic name was Friedsam, received the title of Father 
— spiritual father, — and subsequently that of Gottrecht, 
implying together, Peaceable God-right, from the breth- 
ren of the community. " In the year 1740, there were 
thirty-six single brethren in the cloister, and thirty-five 
sisters ; and at one time the society, including the members 
living in the neighbourhood, amounted to near three hun- 
dred." The government and arrangement of this little 
community were perfectly republican, and all the members 
stood upon the most fraternal equality and freedom. They 
were bound by no vows, neither had they any written cove- 
nant. The New Testament was their confession of faith, 
their code of laws, and their rule of discipline. Such pro- 
perty as accumulated with the society, by donation and 
from the labour of the single brethren and sisters, was held 
as common stock, but none were obliged to devote their 
personal property to this purpose or to resign any of their 
temporal possessions. A considerable income was derived 
from the farm, which, with the proceeds of the grist-mill, 
paper-mill, oil-mill, fulling-mill, and the industry of the 



THE GERMAN SEVENTH-DAY BAPTISTS. 219 

brethren and sisters, sufficed to support the society in a 
comfortable manner. 

The principles of this society appear to have been su- 
perficially understood and partially represented by most 
writers upon the subject, although there is nothing about 
them mysterious or intricate. 

" They receive the Bible as the only rule of faith, cove- 
nant, and code of laws for church government. They do 
not admit the least license with the letter and spirit of the 
Scripture, especially with the New Testament, do not 
allow one tittle to be added or rejected in the administra- 
tion of the ordinances, but practise them precisely as they 
are instituted and made an example by Jesus Christ in his 
word. 

" They believe in the divinity of our Lord Jesus Christ, 
and the trinity of the Godhead ; having unfurled this dis- 
tinctive banner on the first page of a hymn book which 
they had printed for the society as early as 1739, viz. : 
' There are three that bear record in heaven, the Father, 
the Word, and the Holy Ghost ; and these three are one. 
And there are three that bear witness on earth, the Spirit, 
and the water, and the blood ; and these three agree in 
one.' 

" They believe that salvation is of grace, and not of 
works ; and they rely solely on the merits and atonement 
of Christ. They believe, also, that that atonement is 
sufficient for every creature ; that Christ died for all who 
will call upon his name, and offer fruits meet for repent- 
ance ; and that all who come to Christ are drawn of the 
Father. 

" They contend for the observance of the original Sabbath, 
believing that it requires an authority equal to that of the 
Great Institutor to change any of his decrees. They main- 
tain, that as he blessed and sanctified that day for ever, which 



220 SABBATARIAN CHURCHES. 

has never been abrogated in his word, nor any scripture to 
be found to warrant that construction ; it is still as binding 
as it was when it was reiterated amid the thunders of 
Mount Sinai. To alter so positive and hallowed a com- 
mandment of the Almighty, they consider would require 
an explicit edict from the Great Jehovah. It was not 
foretold by any of the prophets, that with the new dispen- 
sation there would be any change in the Sabbath or any 
of the commandments. Christ, who declared himself the 
Lord of the Sabbath, observed the seventh day, and made 
it the day for his special ministrations : nor did lie autho- 
rize any change. The Apostles have not assumed to do 
away the original Sabbath, or give any command to sub- 
stitute the first for the seventh day. 

" They hold to Apostolic baptism — and administer trine 
immersion, with the laying on of hands and prayer while 
the recipient yet remains kneeling in the water. 

" They celebrate the Lord's Supper at night, washing, 
at the same time, each other's feet, agreeably to his 
command and example. This is attended to in the 
evening after the close of the Sabbath — the Sabbath 
terminating at sunset of the seventh day ; thus making 
the supper an imitation of that instituted by Christ, and 
resembling also the meeting of the Apostles on the first 
day to break bread, which has produced much confusion 
in some minds in regard to the proper day to be observed." 

Although celibacy was neither enforced nor required, it 
was considered a virtue. There was no prohibition of mar- 
riage or of legalized sexual intercourse, as many writers 
have erroneously stated, but when two concluded to be 
joined in wedlock, they were assisted by the society. They 
conceived with Paul, whose opinion and practice does not 
find many clerical imitators at the present day, that celibacy 



THE GERMAN SEVENTH-DAY BAPTISTS. 221 

was more conducive to a holy life. There are many pas- 
sages of Scripture to that effect, which they, unlike the 
ministers of other Protestant denomination^ kept in per- 
petual remembrance. " He that is unmarried, careth for 
the things that belong to the Lord, how he may please the 
Lord ; but he that is married careth for the things of the 
world, how he may please his wife. There is this difference 
between a wife and a virgin. The unmarried woman careth 
for the things of the Lord, that she may be holy both in 
body and in spirit ; but she that is married careth for the 
things of the world, how she may please her husband. I 
say therefore to the unmarried and widows, it is good for 
them if they abide even as I." They likewise, and, in my 
opinion, truly considered that those ircho sacrificed conjugal 
endearments for Christ's sake, were better fitted for, and 
will enjoy the highest places in glory. Hear the sublime 
language of the Revelator : "I looked up, and lo, a Lamb 
stood on Mount Zion, and with him an hundred and forty 
and four thousand, having his Father's name written in 
their foreheads. And I heard a voice from heaven as the 
voice of many waters, and as the voice of a great thunder ; 
and I heard the voice of harpers harping with their harpe ; 
and they sung as it were a new song before the throne, 
and before the four beasts and the elders ; and no man 
could learn that song but the hundred and forty and four 
thousand, which were redeemed from the earth.- These are 
they that are not defiled with women ; for they are virgins. 
These are they which follow the Lamb whithersoever he 
goeth. These were redeemed from among men, being the 
first fruits unto God and the Lamb." This idea was fondly 
cherished, and continually inculcated. It formed the foun- 
dation of the monastic institution at Ephrata, whose sup- 
port and prosperity was entirely dependent on its being 
properly appreciated. It formed the subject of many an 

19* 



222 SABBATARIAN CHURCHES. 

eloquent harangue, the theme of many a pleasant song, 
the object around which the holiest memories gathered, and 
with which tl?e sweetest associations were combined. It 
was sedulously kept before them by their ministers and 
teachers in its most favourable light, and all the scripture 
susceptible of this application, which was not a little, was 
brought to excite their enthusiasm, and to inspire them 
with faithfulness and perseverance. It promised capa- 
bilities for the divine life which others could not possess, 
and held out to their enraptured imaginations the brighter 
rewards of heaven. 

Their ministers never received a stated salary. In their 
opinion the Gospel was destined to be free, "without money 
and without price," and they thought that everyone called 
to preach the word, should do it from the love of the cause, 
and in this matter, as in that of celibacy, to follow the 
advice and example of Paul. Nevertheless, their ministers 
were always well supplied with such necessaries as the 
brethren themselves enjoyed. Individual members gave 
as presents whatever they could conveniently spare, in 
money, goods, and the like; and whenever the minister 
travelled for religious purposes, he was supplied from the 
treasury to bear his expenses. 

This is not the place, neither am I disposed to institute 
any comparison between the doctrines of the Scripture, 
according to its literal interpretation, and the great and 
leading tenets of the German Seventh-day Baptists of 
Pennsylvania. However, it is evident, from the most 
casual observation, that few religious communities have 
adhered more closely to the letter and language of Holy 
Writ, have been more scrupulous about conformity to 
worldly opinions and practices, or have given, in their 
conduct, a more faithful and practical exemplification of 
Christianity. Their peculiarities sprung, likewise, from 



THE GERMAN SEVENTH-DAY BAPTISTS. 223 

the same source as many of their virtues ; and these will 
be adverted to in replying to the charges of error which 
have been urged against them, with more gravity than 
truth, by many writers, who were, probably, offended by 
the pure and primitive simplicity of their tenets and habits. 

It is not necessary to attempt a full exposition of their 
peculiar views, or to describe the minutiae of the manner 
in which they perform the ceremonies and ordinances of 
religion. However, in their regular worship, they com- 
mence with singing ; then prayers, the assembly kneeling ; 
then singing again ; after which the minister requests any 
brother to read a chapter out of the Scriptures, which they 
are at liberty to choose from either the Old or the New 
Testament. This the minister expounds, tracing its bear- 
ings and historical connexions with the other parts of the 
Bible. Then the exhorters enforce the duties it inculcates ; 
and should any brother or single sister be able to improve 
the subject to the edification of the others, or to make any 
remarks relative to the topic, there is perfect liberty for 
such an expression. Prayer and singing, with the reading 
of a psalm, conclude the service, — than which nothing can 
be more solemn and impressive. 

Ignorance, in a writer, is nearly or quite as culpable as 
misrepresentation ; for no one has any right to assume the 
responsibilities of the historian, without first making him- 
self the master of his subject. By a contrary course, he 
may inadvertently expose the most innocent and virtuous 
community to the reprobation and ridicule of contempo- 
raries, and the abhorrence of posterity. Few societies 
have suffered more in their reputation from ignorant and 
unprincipled authors, than the society of Ephrata ; others, 
however, have borne honourable testimony to its merits. 

The account of their sentiments in Buck's Theological 
Dictionary, is a tissue of misrepresentation and calumny, 



224 SABBATARIAN CHURCHES. 

unworthy a place in such a work. We are there told that 
their "principal tenets appear to be these: that future 
happiness is only obtained by penance and outward morti- 
fication in this life ; and that Jesus Christ, by his merito- 
rious sufferings, became the Redeemer of mankind in 
general, so that each individual of the human race, by a 
life of abstinence and restraint, may work out his own 
salvation. Nay, they go so far as to admit of works of 
supererogation, and declare that a man may do much more 
than he is in justice or equity bound to do, and that his 
superabundant works may therefore be applied to the sal- 
vation of others." This, as well as the accounts given of 
them in many other English books, is a gross falsehood. 
Gordon's Gazetteer of Pennsylvania is almost equally 
reprehensible, as the account which it contains was first 
published by the Historical Society of Pennsylvania, and 
contains many erroneous charges, that are entirely without 
foundation, and could only have originated in gross igno- 
rance or shameful wickedness. Among other misrepre- 
sentations, the good and devout founder is declared to have 
been a crafty and designing usurper of ecclesiastical autho- 
rity, and as assuming honours and titles. These state- 
ments are utterly unfounded. Beissel had been educated 
in the Calvinistic faith, but perceiving its dissimilarity to 
the word of God, as respects church government, minis- 
terial salaries, and other things of a like nature, he emi- 
grated to America in order to enjoy liberty of conscience, 
and he left the society of Dunkers at Mill Creek, because 
his peculiarities relative to the Sabbath created some dis- 
sension. It is true that he was drawn from his seclusion, 
but it is no less true, that the people whom he had forsaken, 
sought him out and came and settled around him, entreat- 
ing his ministry. After this time he devoted his whole 
time, life, and property to advance the welfare of the 



THE GERMAN SEVENTH-DAY BAPTISTS. 225 

society, giving the management of the secular affairs 
entirely into the hands of others, while he gave his atten- 
tion wholly to instructing the people in the word of life. 
The doctrine of celibacy which he taught was no new- 
fangled idea, being quite as old as the time of the Apostle 
Paul. He received the title of "Father," and " Gottrecht," 
from the brethren, instead of presumptuously assuming them 
himself. 

In their habits of life, they have been equally misrepre- 
sented. They are not accustomed to wear long beards, as 
is frequently said of them, neither did the rules of the 
society forbid meat for the purpose of mortifying the 
natural appetite, or require them to repose on w^ooden 
benches with billets of wood for pillows, as acts of penance. 
Nevertheless they did so, but their conduct admits of a 
different explanation. They practised austerity from con- 
siderations of economy. With limited means and restricted 
circumstances they had undertaken an expensive enterprise. 
Hence, all their arrangements, though distinguished for 
neatness, were extremely simple. Wooden flagons, wooden 
goblets, and wooden trays were used in the administration of 
the sacrament, and although they have been presented with 
richer and costlier ones, the same service is still in use. 
Their domestic and kitchen utensils were likewise made of 
wood. The plates off which they ate, were thin octangular 
pieces of poplar boards. Their forks and candlesticks, and 
indeed every article that could be, were made of that mate- 
rial. Subsequently, when they were relieved from the 
burdens of their expensive enterprise, they generally en- 
joyed the cot for nightly repose, and partook, though in 
the most moderate and temperate manner, of the comforts, 
and even some of the luxuries of life. Temperance societies 
had not been instituted, "but there were no ardent spirits 
used in building the whole village, although the timber 



226 SABBATARIAN CHURCHES. 

was hewn and all the boards sawn by hand during the 
winter months." The society was a social community? 
organized for mutual support and assistance. Its members 
were distinguished for kindness, hospitality, and promptness 
in affording relief to the suffering, whatever might be their 
character or denomination. The following account of them 
is taken from a work, entitled the Journal of an Officer, 
which was published in 1784. He says, " I came among 
this people by accident, but I left them with regret. I 
have found out, however, that appearances may be delu- 
sive, and that where we expected to meet with a cold 
reservedness, we may sometimes be surprised by exhibi- 
tions of the most charming affability and disinterested 
benevolence. They all acted the part of the good Sama- 
ritan to me, for which I hope to be ever grateful ; and while 
experiencing the benefits of their kindnesses and attentions, 
witnessing the sympathies and emotions expressed in their 
countenances, and listening to the words of hope and pity 
with which they consoled the poor sufferers, is it strange 
that, under such circumstances, their uncouth garments 
appeared more beautiful in my eyes than ever did the 
richest robes of fashion, and their cowls more becoming 
than head-dresses adorned with diamonds, and flowers, and 
feathers ? Until I entered the walls of Ephrata, I had no 
idea of pure and practical Christianity. Not that I was 
ignorant of the forms, or even of the doctrines of religion. 
I knew it in theory before ; I saw it in practice then. 

" Many a poor wounded soldier will carry to his grave 
the sweet remembrance- of those gentle sisters, who watched 
so patiently by his side, supported his fainting head, admi- 
nistered the healing draught, and cheered him with both 
earthly and heavenly hopes. What mattered it to him that 
their words were couched in an unknown dialect ; he read 
their meaning in the deep, earnest, liquid eyes. Eternity 



THE GERMAN SEVENTH-DAY BAPTISTS. 227 

likewise will bear a glorious testimony to the labour of the 
Prior, who could converse in the English language. Many 
a poor fellow, who entered there profane, immoral, and 
without hope or God in the world, left it rejoicing in the 
Saviour." 

This officer had been wounded in the battle of Brandywine, 
and had been, with many of his comrades, despatched to 
the hospital at Ephrata. I shall allude to this circumstance 
again. Morgan Edwards bears the following testimony of 
this people. 

"From their recluse and ascetic habits, sour aspects 
and rough manners might be expected ; but on the con- 
trary, a smiling innocence and meekness grace their 
countenances, and a softness of tone and accent adorns their 
conversation, and makes their deportment gentle and obli- 
ging. Their singing is charming, partly owing to the 
pleasantness of their voices, the variety of the parts they 
carry on together, and the devout manner of the perform- 
ance." The following character" of Beissel is derived from 
the same source. 

" He was very strict in his morals, and- practised self- 
denial to an uncommon degree. Enthusiastic and whim- 
sical he certainly was, but an apparent devoutness and 
sincerity ran through all his oddities. He was not an 
adept in any of the liberal arts and sciences except music, 
in which he excelled. He composed and set to music, in 
two, four, five and seven parts, a volume of hymns, and 
another of anthems. He left behind him several books in 
manuscript, curiously written and embellished, and likewise 
published several other works." One writer has observed, 
" that the sisters apparently took little delight in their 
state of single blessedness, as two only, (aged and ill- 
favoured ones, we may suppose,) remained steadfast in the 
renunciation of marriage." This invidious remark is 



228 SABBATARIAN CHURCHES. 

entirely unfounded ; for though they were not required to 
renounce matrimony on entering the cloister, only four or 
five of the whole number that were received in it as inmates, 
during the period of one hundred and ten years, left and 
were married. One of these became the wife of a gentle- 
man of Philadelphia, and afterwards, amid the cares and 
burdens of a large family, she regretted her change exceed- 
ingly, as did all the others who were induced to leave the 
"stille einsamkeit." "The others remained steadfast in 
their state of single blessedness, and now, with the excep- 
tion of those remaining in the convent, lie beside each other in 
the beautiful cemetery in the foreground of the village." 
These gratuitous aspersions would be passed over with the 
silence they deserve, were it not that a fresh currency lias 
been given to them by a late popular work. They have 
likewise been charged with denying the doctrine of original 
sin, and the eternity of punishment. They do not indeed 
believe that every individual of mankind is included in the 
condemnation of Adam, for many who are born, die without 
sinning; but they admit that in the fall of Adam, all dis- 
position to good was lost, and "that the whole race inherit 
a natural innate depravity, which will lead them to sin, and 
prove their sure condemnation, unless they repent and are 
born again of the Holy Spirit." Beissel wrote a most curi- 
ous and ingenious treatise upon this subject, in which he 
enters into long disquisitions on the nature and intellectual 
capabilities of Adam in his primeval state of innocence. 
He then explains in what manner he was affected by the 
fall, and with it elucidates many passages of scripture, 
which have escaped the attention of men of more erudition, 
but less profundity of penetration and genius. His views, 
however, though deep and ingenious, are somewhat mys- 
terious, and would, in the present day, be considered as 
little better than the hypothetical speculations of an over- 



THE GERMAN SEVENTH-DAY BAPTISTS. 229 

wrought imagination. However, there is nothing that can be 
construed as denying the doctrine of human depravity, and 
the woful consequences that the fall of Adam has entailed 
upon his posterity, unless each one be regenerated by the 
sanctifying influences of the Spirit of Grace. They never 
received the doctrine of universal salvation in the usual 
acceptation of that term. They believe in the sure reward 
of submission and obedience to the requisitions of God, 
through faith in Christ, but they teach likewise, that the 
" wages of sin is death," death to holiness, and exclusion 
from the joys of heaven and the presence of the Lord. 
It is not to be denied that the idea of a universal resto- 
ration of all things was cherished by some of them in 
former days, and that it was based upon several passages 
of Scripture, particularly the fifteenth chapter of the first 
epistle to the Corinthians, and the twentieth chapter of 
the Revelations. Nevertheless it was never taught as a 
doctrine, but was treated with the greatest caution and 
delicacy by the pastor, and aged members, in private cir- 
cles, and was always accompanied by expressions of the 
necessity of making their calling and election sure, that 
thereby they might be prepared to participate in the first 
resurrection. Many of the brethren were no less distin- 
guished for high literary attainments than for piety, and 
they established a school at a very early period which 
afforded every facility for the acquisition of classical and 
scientific education, and which gained for itself so honour- 
able a reputation, that many young men from the first 
families of Baltimore and Philadelphia were sent here to 
be educated. A Sabbath school was likewise instituted, 
which afforded the best facilities for moral and religious 
instruction. It flourished many years, and was attended 
by important consequences. The minds of the juvenile 
population were excited to a state of religious inquiry, 

20 



230 SABBATARIAN CHURCHES. 

which increased to what would be termed, in these days, a 
powerful revival, accompanied by the most intense ex- 
citement. The scholars met together, before and after 
common school hours, for prayer and exhortation, but 
their zeal, at least in the minds of the older brethren, 
ran into excess, which induced Beissel to discourage the 
enterprise, and also to object to the erection of a building, 
which was already commenced, for the especial use of the 
school, to be called Succoth. This Sabbath school had 
been instituted under the following circumstances. Ludwig 
Hoecker, or Brother Obed, as lie was designated, who was 
the teacher of the common school, perceiving that many 
of the indigent children were kept from regular attendance 
by necessary employments during the week, projected the 
plan of holding a school in the afternoon of the Sabbath, 
where instruction would be administered to those of all 
circumstances. It is not known, neither is it material, in 
what year the Sabbath school was commenced. Hoecker 
took up his residence at Ephrata in the year 1739, and it 
is presumed that he commenced the enterprise soon after. 
By reference to the minutes of the Society, we find that 
the materials for the building were provided in 1741*. 
After the battle of Brandywinc, the Sabbath school-room, 
with others, was turned into a hospital, which it continued 
to be for some time. The school thus broken up, was 
never afterwards resumed. The honour of having projected 
and successfully introduced the present general system of 
Sunday School instruction, is certainly due to Robert 
Raikes ; but the Seventh-day Baptists of Ephrata had 
established and maintained in operation for upwards of 
thirty years, a Sabbath school, nearly half a century before 
one was opened by the Gloucester philanthropist. 

In 1777, the Society began to decline, but the declen- 
sion cannot justly be attributed to the causes which some 



THE GERMAN SEVENTH-DAY BAPTISTS. 231 

writers have erroneously stated. Beissel died in 1768, and 
his successor, Peter Miller, was a man of much higher at- 
tainments and more eminent mental powers. Indeed, Miller 
had the principal management of the establishment during 
Beissel's time, and to his extraordinary abilities the early 
prosperity of the institution is mainly imputable. Its de- 
cline, however, can be rationally accounted for, without 
supposing either incapability or degeneracy in those who 
were intrusted with the direction of its affairs, especially 
when we take into consideration the great changes in poli- 
tics and government that transpired, and the consequent 
alterations in public sentiment. The seventeenth century 
was prolific in monastic institutions, of which this was one ; 
and the feelings and motives that animated its founders 
were decidedly European. During the first fifty years 
from the establishment of Ephrata, a remarkable progress 
was made in liberal opinions, and with the march of intel- 
lect and politics, different opinions with regard to religious 
institutions were also entertained. It was commenced as 
a social community, and as such it succeeded admirably, 
and was adapted to every purpose of life, when surrounded 
by a howling wilderness, filled with wild beasts, and wilder 
inhabitants ; but when the hand of improvement had turned 
the forests into fields smiling with plenty, and the neigh- 
bouring country became filled with a dense and promiscuous 
population, it appeared evident to all that it was not com- 
patible with the circumstances of the times, or the spirit 
of the age. Besides this, its members were exposed to in- 
cessant persecutions, and were kept in perpetual conten- 
tions and turmoils by their envious] neighbours, which, of 
themselves, were enough to have produced a declension in 
the Society. 

The community at Ephrata still comprises a small band 
who retain the principles and manners of their forefathers, 



232 SABBATARIAN CHURCHES. 

and who meet regularly to worship God on the evenings 
and mornings of their Sabbaths. But although they have 
the forms, they are without the spirit or the zeal of their 
ancestors. In ancient times they had bestowed upon them 
in ridicule the epithet of " Zealots." Zeal, however, when 
it is according to knowledge, is commendable ; under any 
circumstances it is preferable to indifference. Christianity 
without zeal is like the body without life, and it is an 
honour to any denomination to receive, even in ridicule, a 
title designative of faithfulness and activity. Eplirata 
would be a paradise now as it was in former days, did its 
inhabitants possess, in the same degree, that desirable 
quality which those of old possessed, and for which they 
were stigmatized. Yet in this zeal there was neither noise 
nor display. It was not the occasional gleam of the meteor, 
but the pure, steady, unchangeable light of the pole-star, 
so quiet and all-absorbing, in which the world, with its 
pomps and vanities, was sacrificed upon the altar of pure 
and constant devotion. They lived and moved in the 
world, performed the routine of all the duties devolving 
upon them, and cherished the highest and holiest affections ; 
but their treasures and their hearts were centred in heaven. 
Could they stoop to quaff from the springs of earth, who 
had once slaked their thirst at the fountains of immor- 
tality ? could those ears be delighted with terrestrial songs, 
that had once been ravished by the unimaginable harmonies 
of the upper world ? How would they thirst and long for 
another draught ! How would they wait and listen to catch 
another echo ! And how would the ignorant world deride 
their enthusiasm and mock their zeal ! Of those who, at 
Ephrata, were derided as zealots and enthusiasts, Mr. 
Winchester makes the following declaration : " God will 
always have a visible people upon earth, and these (speak- 
ing of the Society at Ephrata), are his people at present, 



THE GERMAN SEVENTH-DAY BAPTISTS. 233 

above any other in the world. They walk in all the com- 
mandments and ordinances of the Lord blameless, both in 
public and private. They bring up their children (alluding 
to the married members), in the nurture and admonition 
of the Lord ; no noise, rudeness, shameless mirth, loud 
laughter, is heard within their doors. The law of kind- 
ness is in their mouths ; no sourness or moroseness dis- 
graces their religion, and whatsoever they believe their 
Saviour teaches, they practise, without inquiring or re- 
garding what others do. They read much ; they sing and 
pray much ; they are constant attendants upon the worship 
of God; their dwelling-houses are all houses of prayer." 

Although Ephrata has degenerated — is now spiritually 
dead — the truth has not become extinct, but is still ex- 
tending. From this parent society several branches have 
originated. One in Bedford County was founded in 1753, 
which is still in a flourishing situation. Another in York 
County, about fifteen miles from the town of York, was 
founded on the Bermudian Creek, in 1758, of which some 
of the members remain, although they have been without 
a leader for many years. A third branch was established 
at Snowhill, in Franklin County, under the superintendence 
of Peter Lehman and Andrew Snowberger, where the 
greatest part of the Society are still resident. Besides 
these, there are other smaller branches in Western Penn- 
sylvania. 



SECTION III. 

PARTICULAR HISTORY OF THE GERMAN SEVENTH-DAY BAPTISTS 
OF PENNSYLVANIA. 

Ephrata is located in the interior of the state of Penn- 
sylvania, and is one of its earliest settlements. Few places 

20* 



234 SABBATARIAN CHURCHES. 

in America are hallowed by more interesting associations, 
and none perhaps are connected with an institution of such 
a peculiar character and ancient establishment. It occu- 
pies a pleasant position in Cocalico Township, Lancaster 
County, at the intersection of the Reading Road with the 
Downingtown and Harrisburg Turnpike, sixty miles north- 
west of Philadelphia, thirteen northeast from Lancaster, 
and thirty-eight from Harrisburg. At present this name 
is applied to the vicinity of Ephrata proper for at least a 
mile along the turnpike, making Cocalico Creek the centre. 
Thus considered, it contains many dwellings, several stores, 
two taverns, and a paper mill. New Ephrata is a small 
village, about a mile further west on the turnpike. 

Ephrata proper is an irregular enclosed village, lying in 
a triangle formed by the turnpike, the old Reading Roadj 
and the Cocalico Creek, and belongs entirely to a Seventh- 
day Baptist community. It contains the first Protestant 
monastery established in America, and several other build- 
ings for the accommodation of the Society ; to which is 
attached and belongs a farm containing one hundred and 
forty acres of land, with a grist and saw mill. The post- 
office bearing this name is situated half a mile from the 
original village. 

Kedar and Zion, a meeting-house and convent, were the 
first buildings of consequence erected by the Society. They 
were located in a pleasant situation, on a hill called Mount 
Zion. In the meadow below, larger accommodations were 
subsequently erected, comprising a sisters' house, called 
Saron, to which a large chapel is attached, with a " Saal," 
where are held the Agapas or love-feasts. They likewise 
erected a brothers' house, called Bethania, with which was 
connected the large meeting-room with galleries, in which 
the whole Society assembled for public worship, in the 
times of their prosperity. These edifices are still standing, 



THE GERMAN SEVENTH-DAY BAPTISTS. 235 

surrounded by smaller buildings, which were occupied as 
a printing-office, school-house, bake-house, almonry, and 
others for different useful purposes, on one of which the 
town clock is erected. These buildings are all of sin- 
gular character, and very ancient architecture, all the out- 
side walls being covered with shingles. The two houses 
for the brethren and sisters are large and commodious, 
being three or four stories high. Each contains an apart- 
ment particularly appropriated to their night meetings, 
and the main buildings are divided into small compart- 
ments, of which each building contains fifty or sixty. The 
rooms are so arranged, that six dormitories, which are 
barely large enough to contain a cot, a closet, and an hour- 
glass, surround one of larger dimensions, in which each 
subdivision pursued their respective avocations. These 
silent cells and long winding passages possess an indescri- 
bably romantic air ; and one can scarcely divest himself of 
the belief that he is threading the tortuous windings of 
some old baronial castle. The ceilings have an elevation 
of about seven feet ; the passages leading to the cells, or 
"kammers," as they are designated, and through the 
different parts of both convents, are barely wide enough to 
admit one person, and if two should meet from opposite 
directions, one would invariably be obliged to retreat. The 
doors of the kammers are five feet high, and twenty inches 
wide ; and the windows, of which each contains but one, 
is only eighteen by twenty-four inches. The walls of all 
these rooms, including the public meeting-room, the private 
chapels, the saals, and the dormitories, are nearly covered 
with ink paintings, or, in other words, with large sheets of 
elegant penmanship. Some of these are texts from the 
Scriptures, handsomely done in ornamented Gothic letters, 
called in the German, "Fractur-schrifften.'' 

The sheets of paper employed for this purpose were 



236 SABBATARIAN CHURCHES. 

manufactured at their own mill, and some being put into 
frames, admonish the residents, as well as the casual visiter, 
whichever way they may turn their heads. Two very 
curious ones still remain in the chapel attached to Saron. 
One represents the straight and narrow way, which it 
would be difficult to describe. It is very curiously and 
ingeniously formed on a sheet of about three feet square, 
the w T hole of the road being filled with texts of Scripture, 
reminding the disciples of their duties, and the obligations 
their profession imposes upon them. 

Another is a representation of the three heavens. In 
the first, Christ, the Good Shepherd, is represented as 
calling his flock together ; in the second, which is one foot 
in height, and three feet wide, three hundred figures in the 
Capuchin dress appear with harps in their hands, and 
behind them the heads of an innumerable host ; in the third 
is seen the throne of glory surrounded by two hundred 
archangels. Many of these " Fractur schrifften" express 
the most enthusiastic sentiments on the subject of celibacy, 
and the happiness of a recluse life, whilst others are devo- 
tional pieces. The following are transcribed from two 
found in the chapel of the sister's convent: 

Die Lieb ist unsre Kron und heller Tugend Spiegel, 
Die Weisheit unsre Lust, und reines Gottes Siegel ; 
Das Lamm ist unsre Schatz dem wir uns anvertrans, 
Und folgen seinem Gang als reinste Jungfrauen. 

Love is our Crown and clear mirror of virtue, 
Wisdom our desire, and the seal of a pure God ; 
The Lamb is our treasure, in whom we confide, 
And follow His guidance, as the purest virgins. 

Unsre Kronen die wir tragen hier in dieser Sterblichkeit, 

Werden uns in Truebsals-tagen durch, viel Leiden zubereit, 

Da muss unsre Hoffnung bluehen und der Glanbe wachsen auf. 

Waun sich Welt und Fleisch bemuehen uns zu schwaechen in dem Sauf, 



THE GERMAN SEVENTH-DAY BAPTISTS. 237 

Wol dan ! weil wir gezaehlet, zu der reinen Laemmer Heerd 
Die dem keuschen Lam vermachlet, und erkanffet von der Erd, 
Bleibet schon alhir verborgen, unser Ehren Schmuck und Kron, 
Wird uns doch ad Jenem Morgen kroenen, Jesus Gotte's Sohn. 

The Crowns which we wear here in our mortal life, 

Will prepare us this much suffering for the day of trial — 

Then must our hope bloom, and our faith increase, 

"While the world and the flesh both strive to divert us from our course. 

While then, we are atoned for through the Holy Shepherd, 

Who marries the pure lamb and redeems it from the earth, 

Let our honour, our ornaments, our crown even remain concealed, 

Till that morning when we shall be crowned by Jesus the Son of God. 

In the rooms which have been occupied by any departed 
sister, a piece, in imitation of a tablet, is framed and put 
up, expressive of the character and virtues of the deceased, 
or some feeling memorial of love, and pious anticipation of 
meeting again in heaven, is inscribed. The following was 
found in the kammer which had been occupied by Zenobia, 
a very beautiful, amiable, and devout sister. 

Zenobia Wird Gruenen und Gedeihen, ihre Arbeit wird nicht vergeb- 
lich, noch auch ihre Hoffnung verlohren seyn, ihre Ehre bluehen 
mitten unter den Heiligen. 

Zenobia will prosper and flourish. Her labours will not be useless, 
nor her hopes vain. Her glory will be revealed in heaven. 

An apartment, denominated the writing-room, was par- 
ticularly appropriated to such purposes, and several of the 
sisters devoted their whole attention to this labour, and 
became highly skilled in it. Others transcribed the writings 
of the Founder of the Society, thus multiplying copies for 
the wants of the community, before their printing press 
came into operation. Two very ingenious sisters, named 
Anastasia and Iphigenia, were the principal ornamental 
writers. They formed, with immense labour, a large folio 
volume of " sample alphabets" of various sizes and different 



238 SABBATARIAN CHURCHES. 

styles, though all are alike curious, and exhibit the most 
patient application. The letters of the first alphabet are 
one foot in length, surrounded by a deep border, in imita- 
tion of copperplate engraving, of which each one is different 
in style and finish. It was finished in the year 1750, and 
is still preserved as a rare curiosity, by the trustees. 

Another room was exclusively set apart for the purposes 
of transcribing music; hundreds of volumes, each volume 
containing five or six hundred pieces, were transferred from 
book to book, with almost as much neatness and quite as 
much accuracy, as if done with a graver. 

The Society at Ephrata, after their printing press came 
into operation, published several valuable historical and 
religious books. Of these, an edition of the " Bloody 
Theatre," an old German work, was nearly all taken by 
the American army for cartridges. Several of the members 
were decided literary characters of no mean ability.* 

At one time it was in contemplation by three brothers, 
named Eckerlin, of whom the eldest was prior, and had the 
superintendence of the secular concerns, to make Ephrata 
a pb ce of more importance in the world than it could ac- 
quire from its character of a religious refuge. They were 
natives of Germany, and they had been educated in the 
principles of the Catholic faith. They projected the plan 
of erecting extensive buildings for manufacturing purposes, 
and of entering into extensive mercantile concerns. For 
this they had made considerable preparation, such as 
cutting and hewing the timbers, and were in readiness to 
erect a town. They had likewise sent to Europe, where 
they had extensive and powerful connexions, and procured, 

* Those who desire a more particular account of the German Sabba- 
tarians, their leaders, literature, and music, may consult the fifteenth 
volume of Hazard's Register of Pennsylvania, 



THE GERMAN SEVENTH-DAY BAPTISTS. 239 

unknown to the Society, a chime of bells, and likewise a 
large clock for the tower. These arrived in Philadelphia, 
and the bill requiring payment being forwarded to the 
Society, made the brotherhood acquainted with the circum- 
stances. They determined not to receive them, but had 
them sold, and paid the loss. One of these bells, having 
upon it, " Sub auspicicio viri venerandi Onesimi societatis 
Ephratensis propositi," was purchased for, and is now on, 
one of the churches in Lancaster. The clock was sold 
to one of the Reformed Lutheran societies in the same 
place. This transaction led to an investigation of the con- 
duct of the Eckerlins, which resulted in the timely discovery 
of a conspiracy they had entered into to possess themselves 
of the property, which at that time was extensive and 
valuable. This discovery terminated in the expulsion of 
Israel, the prior, from his office. The brothers subse- 
quently removed to Virginia, where they obtained conside- 
rable notoriety in connexion with Indian affairs. The 
Society, in its apostolic simplicity, desired no tower, no 
bells. They even refused to have a bell to summon them 
to the midnight meeting, which was regularly held at that 
hour of the night, — Beissel quaintly observing, that the 
spirit of devotion ought to be sufficient to insure their 
attendance ; and it generally proved to be adequate. 

The community at Ephrata were decided Whigs in the 
Revolution, although they considered contention with arms 
and at law as inconsistent with the Christian character and 
profession. In the war of 1756, the doors of the cloister, 
including the meeting-room, the chapels, and every other 
building, were opened to afford a refuge to the inhabi- 
tants of Tulpehocken and the Paxton settlements, then 
on the frontiers, as they fled before the murdering and 
marauding bands of Indians ; and all were kept and fed 
by the Society during the period of alarm and danger. 



240 SABBATARIAN CHURCHES. 

Upon hearing of this the royal government despatched 
from Philadelphia a company of infantry to protect and 
defend the place ; and becoming aware of the character of 
the Society, presented them with a pair of large and beau- 
tiful communion goblets, which w 7 as the only recompense 
they could be prevailed on to receive. At a much earlier 
period they attracted the attention of the Penn family, 
and Lady Juliana Penn, in England, opened a correspon- 
dence with the Society. Governor Penn visited them fre- 
quently, and being desirous to bestow upon them a solid 
evidence of his regard, bad a large tract of five thousand 
acres of land surveyed and convoyed to them as the 
Seventh-day Baptist Manor. This, however, they refused 
to accept, believing that large possessions tended to en- 
gender strife, and that it was inconsistent with the Chris- 
tian character to be absorbed in the gains of this world 
and the accumulation of temporal property. 

A few days after the battle of Brandywine, Sept. 11th, 
1777, the whole establishment was opened to receive the 
wounded Americans, great numbers of whom were brought 
there in wagons, a distance of forty miles ; and that long 
train of various conveyances, that came slowly up the valley 
where the field had been contested — the train that bore those 
whose shattered limbs seemed to defy all surgical aid, or whose 
contagious disease was like the pestilence that wasteth at 
noonday, was received by the brothers of Ephrata as if it 
bore forward the gathered harvest of summer. And those 
sisters, — did they shrink from that dreadful exhibition of 
human suffering ? did they turn pale, and sicken at 
the view of bruised and mangled limbs, clotted gore, and 
the sound of deep heart-rending groans ? Oh no ; their 
sympathy was of the practical kind. It prompted them to 
assuage and relieve. And with the kindest and tenderest 
feelings they garnered up the sick, the wounded, and the 



THE GERMAN SEVENTH-DAY BAPTISTS. 241 

dying, in their rooms, their chapels, and their edifices, de- 
voted to public worship or domestic duties, with a welcome 
and care that only religion could dictate, and that only 
true patriotism could have evinced. Of the five hundred 
w r ho were brought there one hundred and fifty died, not- 
withstanding the attendance of Doctors Scott, Yerkel, and 
Harrison. The dead were buried with all the decencies of 
friendship, and with all the ceremonies of military pro- 
priety. They were principally from the Eastern States 
and Pennsylvania. The place where they lay is enclosed ; 
and in the autumn of 1845, the corner stone of a 
monument, bearing a suitable inscription, was laid by 
Governor Shunk, in presence of a great multitude of 
people who had assembled to witness the ceremonies. In 
the burying-ground which belongs to the Society are the 
tombs of the ancient fathers, with suitable marble monu- 
ments erected to their memories. A large stone, marked 
with German letters, covers the grave of their founder. 

At present many of the buildings are in ruins, particu- 
larly those which were first erected. A short distance 
from the enclosure containing the old meeting-house and 
cloister, there is a small building, with a steeple, which was 
formerly the residence of the physician. Near by stands 
another dwelling, which was the parsonage. Above this 
stands a large building. Without, it presents a very singu- 
lar and unique appearance. In entering it we pass a small 
portico, and the door is so low that it is necessary to stoop 
in passing ; but the objects within witness at once to the 
vision that it is the house of God. Six tables are arranged 
so as to reach nearly the whole length of the room, with 
convenient seats, as many as are necessary. On one side 
of the room appear a stand and table, slightly elevated, for 
the accommodation of the speaker. Several of those large 
ornamented writings, already described, are hanging on 

21 



242 SABBATARIAN CHURCHES. 

the walls. The room is perhaps forty feet square. It was 
formerly the sisters' dining and prayer room. At present 
it is the meeting-room of the Society. A part of the same 
building is used for domestic and culinary purposes, and 
is furnished accordingly. Near this is a stone building 
appropriated to other domestic offices. The house at pre- 
sent occupied by the sisters is contiguous to the meeting- 
room, and is inhabited by five aged ladies, who are the only 
remaining members of the convent. They have many relics 
of antiquity, which are preserved as objects of curiosity. 
Some of the caps worn by the sisters in the early days of 
the institution are carefully preserved. Adjoining the 
turnpike, in a corner of the yard, stands the academy, — a 
new building, with a steeple, clock, and bell. It is two 
stories high, and contains several apartments, in which 
both male and female schools are taught. These buildings, 
with one hundred and twenty acres of land, and a grist and 
saw mill, are the property of the Society. 

Another community, every way similar to that of Ephrata, 
is situated at Snowhill, in Franklin County, Pennsylvania. 
Its location is in that beautiful and fertile valley which is 
embosomed in the Blue Ridge Mountains, extending from 
Northern Pennsylvania to the Shenandoah Valley, in Vir- 
ginia. This section was early settled by a German popu- 
lation, and their immediate neighbourhood with the Dunker 
Baptists, of which there is now a large society. Belonging 
to this Dunker Society was one Andrew Snowberger, from 
whom the Snowhill Society takes its cognomen, berg, in 
German, signifying a hill, — his name is literally Snowhills. 
It is seldom, however, that adventitious names correspond 
with localities. The establishment called Snowhill is located 
in a small vale of a large valley, in latitude 39° N., about 
seven miles from Hagerstown, Maryland. In the convent 
resided an old sister, in 1849, nearly one hundred years of 



THE GERMAN SEVENTH-DAY BAPTISTS. 243 

age, who was the daughter of Andrew Snowberger, and 
who gave the following account of the origin of the Society. 
Her father, by a diligent study of his German Bible, be- 
came convinced that the seventh day of the week was the 
only divinely appointed Sabbath, and in consequence he 
became firmly determined to keep it as holy time. This 
caused much difficulty in his family and among his neigh- 
bours ; but he was not to be deterred from acting accord- 
ing to the dictates of his conscience by any difficulties. 
Believing in prayer, and that faith and patience will over- 
come all things, he persevered in the path of duty. At 
length, to his inexpressible delight, the way became smooth 
before him, his family complied with his regulations, and 
subsequently embraced his views. In this lonely situation 
as to society of his own faith, Andrew instituted and main- 
tained the worship of God in his own house. He desired 
to remain in communion with his first-day brethren, but 
they, after a long consideration of the subject, determined 
upon his expulsion from the church. This, to his feelingly 
sensitive mind, was extremely painful ; but he observed, 
"that he could better bear the frown and disowning of 
men, than to disobey God and feel that he incurred His 
displeasure." 

Notwithstanding the many trials and difficulties, Andrew 
continued firm in his attachment to the Sabbath, and some 
time after, his faith was greatly increased by the following 
circumstance. The country, in many parts, was still a 
dense and unbroken forest, and much of the labour of these 
early settlers was to clear away the superabundant wood. 
In this employment Andrew was engaged one first-day, 
when his neighbours were all gone to the Dunker meeting. 
He was piling and burning brush, which, at that time, 
formed the material of all the fences, upon his own and 
the contiguous estates. After he had been at work for 



244 SABBATARIAN CHURCHES. 

some time, the wind rose to a smart breeze, and the fires 
in a very few minutes became unmanageable. On they 
went, crackling and roaring ; the fence on one side of the 
lot took fire, whence it spread with rapidity, and was in a 
fair way to communicate to the home establishment of his 
neighbour. Andrew saw plainly enough that notwith- 
standing all his efforts to the contrary, the whole must 
inevitably be burned before human help could be obtained, 
unless Providence would interpose. In this extremity he 
threw himself upon his knees, his face and hands blackened 
with smoke and ashes, and cried out in the deepest torn- 
supplication, " Oh Lord, if it be from thee that I keep the 
seventh day for a Sabbath, and labour on this day, accord- 
ing to thy law, do thou stop this fire." While he thus 
prayed the wind veered suddenly, and took the fire in alto- 
gether another direction, so that it became easily manage- 
able. The skeptic may sneer at this, but the Christian 
will remember that God is omniscient, that He holds the 
winds in his fist, and moreover that He has promised to 
hear and answer prayer. This remarkable circumstance 
Andrew improved, by vowing unto the Lord to be stead- 
fast in his law, and to make his house for ever a house 
devoted to the servants and the service of God, — a vow 
which the Almighty seems to this time to have accepted. 
But for years after this, Andrew was the only master and 
minister in his house devoted to God ; but he steadily 
maintained divine worship upon the Sabbath, and not 
without success, for he had the happiness of seeing some 
of his neighbours, one at a time, come and unite with him 
in serving God. 

After several years, Elder Lehman, from Ephrata, made 
them a visit, and proposed to raise an establishment simi- 
lar to that at the former place. To this Andrew cheerfully 
acceded, and accordingly, as soon as circumstances would 



THE GERMAN SEVENTH-DAY BAPTISTS. 245 

permit, the estate and buildings were formally conveyed to 
the Society. It was not a gift, however. Andrew had a 
large family dependent upon him for support. The land 
had been brought into a state of cultivation by their mutual 
efforts, and strict justice required that the interests of all 
should be considered in its alienation. Everything was 
fairly appraised, and time given to the Society to pay the 
appraisement to him and his heirs. This arrangement was 
followed by the happiest consequences. Andrew^ and his 
family were amply provided for, and he lived to see his 
children and his children's children become members of the 
Society which had arisen through his means. He and his 
companion in life went down to the grave in a good old 
age, and are now doubtless raising their voices with that 
company who were redeemed from the earth. 

The estate consists, at present, of 165 acres of land, in 
a high state of cultivation, and is very productive. It is a 
stiff loam, upon a limestone bottom, and is, therefore, well 
adapted to grass and the cereal grains. They are abun- 
dantly supplied with farm buildings. The principal barn, 
situated on a hillside, built of stone and brick, is 50 feet 
wide and 102 feet long, with a roomy overshoot on the 
lower side ; the lower, or under-ground story, contains 
several stables for the accommodation of the domestic 
animals ; the yard is well supplied with pure water, and 
everything bears the marks of thrift, industry, and eco- 
nomy. There are two flourishing orchards, well supplied 
with a choice variety of fruit, and two neatly cultivated 
gardens. Much of the wearing apparel is manufactured 
by the sisters, and the visiter who passes the building 
appropriated to that industrious use, will be strongly re- 
minded of a classical quotation from the Odyssey, where 
Calypso is represented as 

21* 



246 SABBATARIAN CHURCHES. 

" With voice celestial, chanting to the loom," 
and her damsels, 

"Who cull, 
With hands of rosy white, the purple wool." 

The sisters lighten and enliven their industrious pursuits 
with music ; and many a strain that would draw tears of rap- 
ture from listening multitudes, is blended, and even made 
more pastoral and effective by the sound of the shuttle, 
and the noise of the spinning wheel. There are likewise a 
blacksmith's shop, and a cooper and cabinet-maker's shop, 
where the brothers pursue their mechanical occupations. 
There is also a flouring mill, where, beside custom work, 
two thousand barrels of flour are annually produced. 
This is situated on a perennial stream that flows through, 
and abundantly waters the estate. It is an arm of 
the Antetum River, a tributary of the Potomac. The 
dwelling-house is most pleasantly situated about six 
paces from the stream on its south bank. This dwelling 
is a convent or religious house, and is styled " The 
Nunnery," by the country people. It presents a singular 
and unique appearance, being about one hundred and fifty 
feet long, by thirty feet wide, and three stories high ; the 
lower story is built of blue limestone, and the others of 
brick. The lower story is even with the ground on the 
south side, before which, and between the two orchards, 
there is a small grassy lawn. There are three front en- 
trances, of which the middle entrance communicates with 
the dining hall, where a company of sixty or seventy 
guests might be conveniently accommodated. On the 
north side, projecting from the middle of the main build- 
ing, with an entrance into the dining hall, are the rooms 
appropriated to domestic and culinary purposes. Over 



THE GERMAN SEVENTH-DAY BAPTISTS. 247 

the dining hall, in the second story, is the family chapel, 
where worship is regularly performed both in the morn- 
ing and at evening. Above this, in a small cupola, is 
the convent bell, whence a rope passes through each 
floor into the centre of the dining hall. The west end 
of the building, from the dining hall round, contains ex- 
clusively the apartments of the brethren connected with 
the establishment ; the east end of the building, beginning 
with the same division, contains exclusively the apart- 
ments of the sisters. In each department there are spare 
rooms for company, with sleeping rooms on the north side 
in both stories. In the centre of the cellar there is a 
beautiful fountain of clear spring water, incessantly flow- 
ing in an abundant stream. This is distributed in every 
convenient manner to the different parts of the establish- 
ment. Along the north side of the building, there stretches 
a luxuriant meadow, about one hundred paces across, which 
is abundantly watered by two streams ; one, the creek be- 
fore mentioned, the other, a brooklet of smaller dimensions. 
These are crossed by two wooden bridges, and a well-worn 
path leads to the meeting-house, situated on the north side 
of the meadow, adjoining the public road, which runs 
through the estate. The meeting-house, which is sixty by 
fifty feet, is built of stone, without a gallery. The adjoin- 
ing, building of smaller dimensions communicates with it 
on the west end, which exactly resembles an English 
vestry, although it is in reality a kitchen. About twenty- 
five paces from the convent, near the eastern border of the 
meadow, is the waste-gate for the mill. Here there is a 
bend in the creek, and at this point is formed their bap- 
tistery, well supplied at all seasons with pure water. Three 
steps lead down into this beautiful fount. In this place 
we were forcibly reminded of that exquisitely beautiful 
hymn, 



248 SABBATARIAN CHURCHES. 

" The Lord my shepherd is ; 
He maketh me to lie 
In pastures green ; he leadeth me 
The pleasant waters by." 

This Society keeps no journal, has no written history, 
nor humanly composed creed. However, they have a 
charter, obtained from the state legislature, in which they 
are known as Seventh-day Baptists. By this charter they 
are authorized to hold and govern the estate and the house, 
by by-laws of their own formation and adoption, which are 
represented and defended by five trustees elected by a 
plurality of the votes of all the male members of the 
Society. In these by-laws it is made a condition of admis- 
sion, that the inmates of the house shall be single persons ; 
however, they are not disqualified by a state of widowhood. 
They must also be conscientious observers of the seventh 
day, and must have shared in the ordinances of baptism, 
and possess- reputed piety. Their application for admis- 
sion must be made to the trustees, who are the authorized 
judges of their eligibility. No vow, no promise of uncon- 
ditional and continued celibacy is ever required, but if they 
subsequently wish to marry, which is sometimes the case, 
no unkind treatment ensues ; on the contrary, they leave 
the house like a sister going from the family of her kindred, 
when every one is attentive to her future wants. No person 
entering the Society can retain independent estate or per- 
sonal property ; but should they bring property with them, 
it is subjected to a fair appraisement, and a certificate of the 
same given ; and should the person subsequently leave, the 
same or its value is restored without interest. If the in- 
mate dies in the convent, or a recognised inmate of the 
same, all the property accrues permanently to the esta- 
blishment. No one receives wages, but all participate in 



THE GERMAN SEVENTH-DAY BAPTISTS. 249 

the comforts of the house ; and the charter secures the 
whole of the estate and its incomes to the single brethren 
and sisters as their property. The labours of the esta- 
blishment are shared alike by all ; the brethren under the 
direction of the prior, and the sisters under the direction 
of the prioress. In no respect, however, is there any pre- 
eminence of authority or class ; their offices are designed 
to subserve good order — nothing more. They are in truth 
a band w T here fraternal regard and equality of right regu- 
late all their conduct. 

In 1847, there were nine brothers and fourteen sisters 
who were inmates of the convent. The other members of 
the Society have no personal rights in the property of the 
estate ; and there is no more community of interests among 
them than there is among other denominations of Christians. 
In church discipline and government they are decidedly 
congregational. Their officers are elected by a majority 
of the votes of the members. They are averse to paying 
their pastors a stated salary ; but believe that he should 
be assisted voluntarily according to his necessities. The 
convent and all the buildings are exceedingly neat and 
well-kept ; the furniture being plain and convenient with- 
out any superfluities or finery. The venerable pastor, 
Andrew Fahnestock, having lost his wife, made a distribu- 
tion of his property among his children, and took up his 
residence in the convent some time since. All visiters are 
likewise requested to make the convent their home, parti- 
cularly during the public meetings, and are furnished in it 
with private apartments. Their yearly meetings are at- 
tended by many who reside in distant parts, these, as they 
arrive, are most hospitably welcomed ; the brothers salu- 
ting the visiting brothers with a holy kiss; the sisters 
saluting the visiting sisters in the same manner, but the 



250 SABBATARIAN CHURCHES. 

brothers and sisters only shaking hands. When the meet- 
ing is over, and these visiters are preparing to depart, the 
same affectionate observance is again tendered to all. At 
these meetings a supper is spread in the meeting-house, 
which is the anciently celebrated Agapa, or love-feast, held 
in imitation of the Last Supper, of which the Redeemer 
partook with his disciples, before he was led out like a 
lamb to the slaughter, and in connexion with the institu- 
tion of the Eucharist. At this supper everything is pre- 
viously prepared, and there is no cooking done except to 
make coffee. Here appears the use of the vestry kitchen, 
adjoining the meeting-house, with its cellar and well-stored 
larder. In this apartment arc vessels over fixed furnaces 
prepared for heating water, coffee, and the like. The 
meeting-house has two front entrances, and is seated with 
the males on one side, and the females on the other. It 
is furnished with settees and long narrow tables, which 
serve for their books during worship, and for meals during 
the love-feasts. About midway of the house, on the back 
end, is one about eight feet, appropriated to the ministry, 
there being no other pulpit in the house. The tables at 
the love-feasts are furnished with a good supply, and a 
sufficient variety of all the necessary aliments of life, with- 
out any superfluities ; and all are invited to partake. This 
being over, and the things cleared away, the communion 
table is furnished for the Lord's Supper. The holy rites 
are begun by singing and prayer ; the thirteenth chapter 
of John is then read, and the officiating ministers discourse 
upon it, when these servants of the church lay aside their 
coats, go to the kitchen vestry, gird themselves with long 
towels, and each one taking a small wooden tub half filled 
with tepid water, return to the brethren's side of the house, 
and commence the ceremony of washing each other's feet, 



THE GERMAN SEVENTH-DAY BAPTISTS. 251 

repeating meanwhile the words of our Saviour : " There- 
fore if I, your Lord and master, have washed your feet, so 
ye ought also to wash one another's feet." The same is 
performed on the female side of the house by two aged 
sisters. This being ended, all again sit down, and every 
one appears absorbed in silent prayer and meditation for a 
few minutes. The officiating ministers then take the bread 
of the communion, and one of them, after giving thanks, 
and imploring the divine favour, carries the plate before 
the others, so as to stand before two of the communicants. 
He then breaks one of the pieces of the bread into two 
parts, giving half to one and the other half to the other, 
saying, " Take, eat ; this is my body, which is broken for 
you ; this do in remembrance of me." This formulary is 
repeated at each time of breaking the bread, until all the 
communicants have received a portion. In distributing the 
wine, the ministers, instead of the deacons, carry the goblets. 
The whole concludes with singing. They are all masters 
in music, and, what appears to me extremely appropriate, 
their hymns in German were all composed by members of 
their own order, and have never been given to the world. 
Many of them exhibit considerable poetic talent. The 
same is true of their music, which is perfectly unique ; but 
so soft, solemn, soul-stirring, and melodious, that the listener 
half forgets its reality, and holds his breath for fear of 
breaking the enchantment. They have three volumes, of 
which a small edition has been printed for their own use, 
and there is not a light or jigging beat in the whole collec- 
tion. They frequently make additions in manuscript, and 
take great pleasure in making new books with the pen, of 
which many have very richly ornamented pages. While 
listening to their melting melodious strains, one cannot 
fail to revert in imagination to that new song which was 



252 SABBATARIAN CHURCHES. 

sung before the Lamb, and before the beasts, and the 
elders, and which no man could learn but those who were 
redeemed from the earth. Their style of singing, though 
altogether different from that of modern congregations, is 
extremely effective, and such, as I believe, few persons of 
taste and sensibility could listen to, without shedding tears 
of silent rapture. They have no choir, but all, both young 
and old, sing, being directed in this exercise by a leader. 

There is perhaps no ordinance of the Christian church 
more highly interesting to a casual observer, and more 
fraught with hallowed associations to a devout mind, than 
the rite of baptism, when it is administered in the man- 
ner corresponding with the Word of God. This is parti- 
cularly the case at Snowhill, where everything is in such 
perfect keeping and character. The candidates for bap- 
tism being previously examined and accepted as suitable 
subjects for that holy ordinance by the pastors, an an- 
nouncement to that effect is made to the congregation. 
They are then suitably attired, and all repair, forming a 
procession, to the baptistery, where a thronging multitude 
is generally assembled. Here the scene is extremely solemn 
and affecting, and all nature appears to sympathize in the 
deep solemnity. Even the sunlight, as it bathes the ver- 
dant hillside, the smooth meadow, and the golden orchards 
in a flood of glory, seems to partake a softer radiance. A 
hundred snowy clouds appear here and there on the blue 
heaven above, and it requires no great stretch of the imagi- 
nation to fancy that behind or upon them the waving wings 
of seraphs have been furled, and that forms of ineffable 
beauty are bending there, and watching with interest the 
dedication of souls to God. A flood of hallowed associa- 
tions comes rushing into the mind. We think of Jordan, 
of the multitudes who gathered upon its banks, and who 



THE GERMAN SEVENTH-DAY BAPTISTS. 253 

were baptized " confessing their sins." The venerable 
appearance of the Baptist, that first preacher of the king- 
dom of God. And then the Great High Priest of our Sal- 
vation, who came hither to set an example for his servants 
in all coming time. But this pleasing revery is broken by 
the voice of the pastor. A hymn is given out ; and then 
from the midst of the company arises a deep, full, melo- 
dious swell of harmony. It is unlike singing; it seems 
the very soul of heavenly music breathing out an ecstasy of 
thanksgiving. The music ceases ; a low soft echo breathes 
through the air, so lately living with sweet sounds, and 
over the waters ; again all is silent. The pastor now 
stretches out his hands, and lifts his eyes to heaven : " Let 
us pray." Some kneel, others remain standing, but all 
assume the look and action of devout humility. The prayer 
ended, the pastor descends into the pool; the candidate, 
assisted by a brother or sister, descends after him. Reach- 
ing the lower step, he takes her, if a sister, by the left arm, 
and leads her down to a suitable depth, where she kneels 
in the water. She applies water to her face, and he does 
the same to the back of her head, waiting a moment for 
her to recover her thoughts and acquire a frame of mind 
suitable for the occasion. Then, laying his left hand upon 
the forepart of her head, and his right hand upon the back 
between the shoulders, he says, U I baptize thee in the 
name of the Father," and imrners.es the candidate, face 
foremost ; then, raising her up to her former position, he 
gives time for a like recovery of self-possession, and adds, 
" and the Son," and immerses her in the same manner a 
second time ; then, giving a like time for recovery, he con- 
tinues, " and the Holy Ghost," and proceeds as before. 
Then while she is yet kneeling in the water, he lays both 
hands upon her head, and offers a short invocation for the 

22 



254 SABBATARIAN CHURCHES. 

Spirit of God to seal this obedient handmaid as a child of 
God. During all this time, the multitude exhibits a deep 
interest, and maintains a perfect silence ; the candidate 
manifests the greatest composure, and all appear to feel 
that the Saviour is near. 

The German Seventh-day Baptists profess to have no 
other guide than the inspired Word of God ; and to this 
they profess to exactly conform, omitting nothing enjoined, 
and adding nothing to the observances there given. Their 
simplicity is truly remarkable, and I believe, truly pure. 
They are non-resistant in sentiment, but they plainly 
preach the righteousness of the kingdom of God. They 
are likewise remarkably amiable in their intercourse with 
each other. There is a similar society in Bedford County, 
under the pastoral care of Elder King, but I have been 
unable to make myself acquainted with any incidents con- 
nected with its history. 

There is one subject connected with the history of this 
people, which, from deference to my country and its insti- 
tutions, I would willingly pass over in silence ; justice, 
how T ever, compels me to do otherwise. These societies, 
harmless and inoffensive as the members are, have, for a 
number of years past, been very much annoyed and dis- 
turbed at their annual meetings by a number of wicked 
and licentious persons. Being entirely averse to litiga- 
tion of any kind, they patiently bore with all. This only 
seemed to encourage increased disturbance, until the 17th 
of May, 1845, when it became so outrageous at their annual 
meeting, that an individual who was not a member, insti- 
tuted a prosecution against several persons for a riot. 
This resulted in the condemnation and punishment of 
sixteen individuals, whose friends, from malicious and 
revengeful motives, immediately commenced suits against 



THE GERMAN SEVENTH-DAY BAPTISTS. 255 

these Seventh-day Christians for labouring on the first 
day. 

To this they plead guilty, and cheerfully paid their fines 
and the costs ; but in consequence of the great inconve- 
niences to which they were subjected, they petitioned the 
legislature for relief, though without effect.* 

* It may be interesting to posterity to know that in the United States 
of America, and about the middle of the nineteenth century, Plymon 
Seaver, of Vermont, was confined in jail for a long time, for attending 
to secular concerns upon the first day of the week. About the same 
time, or August 26, 1845, Obed Snowberger was fined four dollars, for 
being engaged in worldly employment upon the first day of the week. 
Mr. Snowberger was a worthy member of the German Seventh-day 
Baptist fraternity in Pennsylvania, and the prosecution was carried on 
in Quincy Township, Franklin County, and before Samuel Sibbet, as 
justice of the peace. Subsequently nine others of the same people 
were subjected to prosecution and fines for the same reasons. 



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